My Universe universe_wiki https://universe.shoutwiki.com/wiki/Main_Page MediaWiki 1.35.13 first-letter Media Special Talk User User talk My Universe My Universe talk File File talk MediaWiki MediaWiki talk Template Template talk Help Help talk Category Category talk Module Module talk Gadget Gadget talk Gadget definition Gadget definition talk 0 63 125 2014-05-17T10:18:05Z Mad cat 5345298 Created page with "Many people died alone, not receiving last rights." wikitext text/x-wiki Many people died alone, not receiving last rights. 20001ee0ea4bff47f35e1ce23b395f0132dd7c60 0 62 123 2014-05-17T10:22:00Z Mad cat 5345298 wikitext text/x-wiki **Delete Page** 3eaa156472cdc43724d2bf7b93db8050318f1cd6 0 19 37 2014-05-17T10:26:45Z Mad cat 5345298 Created page with "Many cities would escort the sick outside the city to fend for themselves. Families would often hide the sick in their home, often leaving them alone to die. [[Doctors]], ..." wikitext text/x-wiki Many cities would escort the sick outside the city to fend for themselves. Families would often hide the sick in their home, often leaving them alone to die. [[Doctors]], [[Pastors]], [[Notaries]], and {{City Officials}} would often abandon plague cities. Due to high [[Death Rates]], many cities were abandon by survivors due to towns not being able to take care of themselves. 213b7d34a72c4622ba049093db2fff8e8b598660 0 5 9 2014-05-17T10:30:18Z Mad cat 5345298 Created page with "Despite [[Christians]] doing [[autospies]] in early 1300s, few [[Doctors]] knew basic Anatomy." wikitext text/x-wiki Despite [[Christians]] doing [[autospies]] in early 1300s, few [[Doctors]] knew basic Anatomy. ce2fadf3eec81e1db6118d0051400075379731c1 0 9 17 2014-05-17T10:31:51Z Mad cat 5345298 Created page with "Despite [[Christians]] doing autospies in early 1300s, few [[Doctors]] knew basic [[Anatomy]]. In [[1348]], [[Pope Clements IV]] required autopsies of plague victims to try ..." wikitext text/x-wiki Despite [[Christians]] doing autospies in early 1300s, few [[Doctors]] knew basic [[Anatomy]]. In [[1348]], [[Pope Clements IV]] required autopsies of plague victims to try to understand the disease. 6ccf37200f807079bb103fa4eac4b6717da9716b 0 92 183 2014-05-17T10:33:11Z Mad cat 5345298 Created page with "In [[1348]], Pope Clements IV required [[autopsies]] of plague victims to try to understand the disease." wikitext text/x-wiki In [[1348]], Pope Clements IV required [[autopsies]] of plague victims to try to understand the disease. 848f0d3ddcd8040f9dc1c3ce1cfe3e15423224b9 0 67 133 2014-05-17T10:41:49Z Mad cat 5345298 Created page with "Louis Heyligen told tales from eastern [[India]] of rain of scorpions, frogs, lizards, snakes, and other poisonous animals. This originated in [[China]] when Gabriele de Mus..." wikitext text/x-wiki Louis Heyligen told tales from eastern [[India]] of rain of scorpions, frogs, lizards, snakes, and other poisonous animals. This originated in [[China]] when [[Gabriele de Mussis]] reported serpents and toads fell from the sky, entered homes, and poison inhabitants before eating them. Both were considered [[causes of black death]]. Heyligen reported the belief that the [[corrupted air]] also affect sea life, and people avoided eating soltwater fish in fear of poison. dbae0bb715cbd432c562c6ca92097c950aa0e99c 0 42 83 2014-05-17T10:47:45Z Mad cat 5345298 Created page with "Gabriele de Mussis reported serpents and toads fell from the sky, entered homes, and poison inhabitants before eating them. Both were considered [[causes of black death]]." wikitext text/x-wiki Gabriele de Mussis reported serpents and toads fell from the sky, entered homes, and poison inhabitants before eating them. Both were considered [[causes of black death]]. 83633e23bf8a3789417157c32cd68ee0234e084a 0 6 11 2014-05-17T11:26:36Z 71.209.188.253 0 Created page with "There were many Apothecary shops in [[Europe]]. They were a part of [[Spice Merchant]], [[Chandlers]], [[Painters]], and [[Grocer]] [[Guilds]]." wikitext text/x-wiki There were many Apothecary shops in [[Europe]]. They were a part of [[Spice Merchant]], [[Chandlers]], [[Painters]], and [[Grocer]] [[Guilds]]. f32d086daa6849b333787de3de701d523d83e8ce 0 3 5 2014-05-17T11:30:45Z 71.209.188.253 0 Created page with "Armenian Bole was a [[medicine]] used on [[buboes]] that appeared to work but had little to no effect." wikitext text/x-wiki Armenian Bole was a [[medicine]] used on [[buboes]] that appeared to work but had little to no effect. 20abef98738ce4a179047814a6b448eefcd0a848 0 74 147 2014-05-17T11:30:57Z 71.209.188.253 0 Created page with "Armenian Bole was a medicine used on buboes that appeared to work but had little to no effect." wikitext text/x-wiki Armenian Bole was a medicine used on buboes that appeared to work but had little to no effect. 2e417f18240965f19eb521ea65bd71c0d8af99c4 0 80 159 2014-05-17T12:15:26Z 71.209.188.253 0 wikitext text/x-wiki During the time of the [[plague]], those who gathered and maneuvered armies had little regard for [[disease]]. When armies were mobile, camp life tended to be hard and dirty, with presence of [[rats]], which brought [[fleas]] with disease, and often the plague. [[Soldiers]] were ordered to stay away from the sick, but soldiers often went into [[towns]] and [[cities]] due to hunger, fatigue, callousness and seek food, clothing and [[sex]]. If a soldier contracted the disease, they often wouldn't know until it was too late. This allowed the spread of the disease within the unit. There would also be soldiers who would desert the military either to go back home or to a local town. This allowed the plague to spread more. However, soldiers were often joined by mistresses, [[prostitutes]], [[merchants]], and [[servants]], who all followed the army troops. Due to [[war]], food stocks were plundered or horded from cities and towns, houses were destroyed, and any survivors would run to another town and spread the plague. fde13c075eed67d74e62485862bccd6413999225 0 13 25 2014-05-21T15:31:31Z 71.209.188.253 0 wikitext text/x-wiki The laws of [[Magic]] holds that anyone can do magic, however, in order to do powerful magic requires an extra element called a catalyst. It is generally believed there are only two catalyst, but there are many types of Catalysts. Catalyst magic is tied to [[Essence]] of being, which is tied to [[blood]]. Types of Catalyst Magic: [[Holy Magic]] [[Unholy Magic]] [[Encapsulate Magic]] c1353a0e13bb740db22f70315e1c373feb92eb04 0 54 107 2014-05-21T16:00:52Z 71.209.188.253 0 Created page with "Holy magic is a [[Catalyst Magic]] that comes with its own power, but helps enhance [[Light Magic]] and [[Dark Magic]] to a greater power. Catalyst magic is required to do adv..." wikitext text/x-wiki Holy magic is a [[Catalyst Magic]] that comes with its own power, but helps enhance [[Light Magic]] and [[Dark Magic]] to a greater power. Catalyst magic is required to do advanced spells. Holy magic is used by people of power and clergy. It requires a belief of people in a specific person or organization. The [[Catholic Church]] have some powerful mages, specifically the [[Pope]]. It uses peoples hopes and joy as a means of power. When it is direct towards a person or group, it can be very powerful. However, it can be indirect towards a group or person based on reaction towards an event, but is less powerful. The [[Vampires]] used the plague as a way to diminish the power of the church, clergy, and royalty to make an invasion easier. The Templars were a holy order and had the belief of the people, and were in turn good holy mages. With the demise of the Templar, the [[10 Templars]] have weak Holy magic. It helps that the Pope puts faith in them, and they believe in each other, but beyond that, they are a unknown. Requires belief in self and a belief from others. b54c69edc05fc7c2554ab6de771c4f108e64c0c0 0 58 115 2014-05-21T16:03:20Z 71.209.188.253 0 Created page with "Humans had evolved to its present form several thousand years ago and propagated across the world, adapting to their environment and became different from one another to creat..." wikitext text/x-wiki Humans had evolved to its present form several thousand years ago and propagated across the world, adapting to their environment and became different from one another to create different races. When [[Vampyrs]] emerged from their underground habitat, they found humans as a great food source and discovered that they could be transformed into [[Vampires]]. Since that time, Vampyrs and Vampires have mostly remained in secret with a few exceptions: [[Thrall]] – Humans addicted to Vamp blood [[Worshipers]] – [[Pagan]] worshipers that view Vamps as Gods. [[Witches]] – Uses magic for their own end, often using [[Unholy Magic]] and [[Encapsulate Magic]] to further their end. Vampires tend to ignore them, a few exceptions. [[Slaves]] – Humans captured by Vamps to serve them 56e75dc4c6e30b28ee043e7505d7085292f15e5a 0 27 53 2014-05-21T16:16:49Z 71.209.188.253 0 wikitext text/x-wiki [[House Melanthios]] were able to obtain [[Dhampyr]] and studied him to understand its nature. They were able to figure out how they were able to walk in the daytime but unable to enable vampires to have that ability. Instead, they were able to give the [[Templar of New]] the abilities of the Dhampyr, creating a new type of [[Vampire]] that had no official name but later adopted the name [[Daygar]]. The process for a human to become a crossbreed vampire, since Dhampyr is technically a crossbreed. However, compared to actual Dhampyrs, they are weaker, but maintain more of their humanity. The process to become a Daygar: # Behead a vampire – A vampire can live 3 days without its head, or rather, not turn to ash for 3 days without its head. # Cut out its heart – What makes a vampire a vampire is not just its [[Essence]], but the heart itself. # Drain the heart of blood, completely – While the heart is resilient to what the next steps are, the blood would react badly to it. # Cut out a piece of the heart and put it into a container of [[vinegar]], it has an immediate effect, won’t destroy it but the tissue will have a reduce resistance and slow down the healing – Vinegar do hurt vampires. It won’t kill them, but it can reduce their healing ability for a short time. [[Holy Water]] is actually a combination water and vinegar solution (I don’t know if that is true, just what’s in this story). # Mix in [[Garlic]] oil, garlic affects the blood, not the muscles tissue – Garlic by itself has little effect on vamps, but garlic oil or pressed garlic, has a greater affect. It reacts to the Essence, destroying it. It wouldn’t kill a vampire unless you dump them in a pool of it or their heart got directly exposed to it. It does seriously hurt a vampire. Because of the drained blood, the heart won’t react the same way. # Pour in [[Nightshade]]. Vampires have a natural immunity to Nightshade. Due to the Vinegar and Garlic, there is a reduced resistance in the vampire heart tissue. The heart is trying to produce antibodies to the attack, but having no effect. While Vinegar does reduce healing, the heart still pumps antibodies through the system to deal with it, and with garlic, replaces the Essence to deal with the attack. Humans have white blood cells and lymph nodes to do that, but vampires lacking that, the heart has to do everything. # Inject into person into hearts – Despite being the 1300′s, the Vampire’s as a whole are about 500 years more advanced and use [[hypodermic needles]] to put in the Templar’s heart. 5 such needles are given to the Templars/Daygar # Someone must begin healing their hearts using [[Light Magic]] until person passes out and dies – Basically the injection is like a poison. So the person getting the injection or someone else, needs to begin using healing magic directly on the heart. This allows the heart to remain strong during the transformation of this. # Must remain in light for sunlight (UV) for 3 days – Like a vampire victim before they become a vampire they must “sleep” while their body transforms. Unlike a vampire, they must get as much exposure to the sun as they can, to build up a proper resistance. bb58e234a629854cdc0456bcab3c406ee99762d0 0 122 243 2014-05-21T16:20:08Z 71.209.188.253 0 Created page with "Humans, most often female, who practice [[Dark Magic]] and some [[Unholy Magic]]. Stronger in numbers. [[Vampires]] either ignore them or take them as slaves. Most witches are..." wikitext text/x-wiki Humans, most often female, who practice [[Dark Magic]] and some [[Unholy Magic]]. Stronger in numbers. [[Vampires]] either ignore them or take them as slaves. Most witches are independent, but some want to be slave to vampires because of the power they can absorb from vampires through [[Encapsulation]]. 4a2608c70ca05329f191ff69c39b32b13914c023 0 49 97 2014-05-21T19:06:46Z 71.209.188.253 0 Created page with "The Great Conjunction of Saturn, Jupiter, and Mars (happens every 960 year) happened at 1pm on March 23rd 1345 - believed to [[cause black death]]. The Great Conjunction is r..." wikitext text/x-wiki The Great Conjunction of Saturn, Jupiter, and Mars (happens every 960 year) happened at 1pm on March 23rd 1345 - believed to [[cause black death]]. The Great Conjunction is referred to as a Triple Conjunction. While it can be seen in the night sky as a bright object, scientifically has no effect on the Earth. However, it does affection one of the [[Five Elements]], which affects magic. It affects [[Gravitational Magic]] or [[Attraction]]. db2c4e2d86ebfd7e9481728cc3ca3e71e7cd7dcb 0 98 195 2014-05-21T19:33:36Z 71.209.188.253 0 Created page with "Mediterranean Port cities required ships to obtain certification from previous ports that their ship was clean. If they didn't have a certificate, they were not permitted entr..." wikitext text/x-wiki Mediterranean Port cities required ships to obtain certification from previous ports that their ship was clean. If they didn't have a certificate, they were not permitted entry. If the certificate read *Brute*, the cargo and crew were quarantined before entry. If the certificate read *Nette*, they were free to disembark. 4509164c89f8df7edb7a63f0214e712cf15b0ae4 0 11 21 2014-05-21T19:51:33Z 71.209.188.253 0 wikitext text/x-wiki [[Christian]] churches were guided and administered by Bishops. Each Bishop oversaw a territory and was aided by other priests known as canons and bureaucracy. Bishops bored the burdens of spiritual leaders, comforters and managers of the clergy. f4732f8bd8a33ff4e6ac2d3d17e774dda19a7508 0 38 75 2014-05-21T21:01:52Z Mad cat 5345298 Created page with "Some dissatisfied with the [[Catholic Church]] turned to flagellant in [[1349]]. Flagellants are practitioners of an extreme form of mortification of their own flesh by whippi..." wikitext text/x-wiki Some dissatisfied with the [[Catholic Church]] turned to flagellant in [[1349]]. Flagellants are practitioners of an extreme form of mortification of their own flesh by whipping it with various instruments. Flagellantism was a 13th and 14th centuries movement, consisting of radicals in the Catholic Church. It began as a militant pilgrimage and was later condemned by the Catholic Church as heretical. The followers were noted for including public flagellation in their rituals. At first, flagellation became a form of penance in the Catholic Church, especially in ascetic monastic orders. For example, the 11th century zealot [[Dominicus Loricatus]] once repeated the entire Psalter twenty times in one week, accompanying each psalm with a hundred lash-strokes to his back. The distinction of the Flagellants was to take this self-mortification into the cities and other public spaces as a demonstration of piety. As well as flagellation, the rituals were built around processions, hymns, distinct gestures, uniforms, and discipline. It was also said that when singing a hymn and upon reaching the part about the passion of the Christ, one must drop to the ground, no matter how dirty or painful the area may seem. Also one mustn't move if the ground has something on it that may cause an inconvenience. The peak of the activity was during the [[Black Death]], then called the Great Death, which began around [[1347]]. Spontaneously Flagellant groups arose across Northern and Central Europe in [[1349]], except in England. The German and Low Countries movement, the Brothers of the Cross, is particularly well documented - they wore white robes and marched across Germany in 33.5 day campaigns (each day referred to a year of Jesus's earthly life) of penance, only stopping in any one place for no more than a day. They established their camps in fields near towns and held their rituals twice a day. The ritual began with the reading of a letter, claimed to have been delivered by an angel and justifying the Flagellants' activities. Next the followers would fall to their knees and scourge themselves, gesturing with their free hands to indicate their sin and striking themselves rhythmically to songs, known as Geisslerlieder, until blood flowed. Sometimes the blood was soaked up in rags and treated as a holy relic. Originally members were required to receive permission to join from their spouses and to prove that they could pay for their food. However, some towns began to notice that sometimes Flagellants brought plague to towns where it had not yet surfaced. Therefore later they were denied entry. They responded with increased physical penance. Initially the Catholic Church tolerated the Flagellants and individual monks and priests joined in the early movements. By the 14th century the Church was less tolerant and the rapid spread of the movement was alarming. [[Clement VI]] officially condemned them in a bull of October 20, 1349 and instructed Church leaders to suppress the Flagellants. This position was reinforced in [[1372]] by [[Gregory XI]] who associated the Flagellants with other heretical groups, notably the [[Beghards]]. They were accused of heresies including doubting the need for the sacraments, denying ordinary ecclesiastical jurisdiction and claiming to work miracles. In Germany they claimed they could resurrect emperor [[Frederick II]], who would bring an age of social justice. [[Konrad Schmidt]] claimed to be Frederick and baptized himself in the blood of his followers. His [[Thuringian]] rebels left their worldly occupations and prayed preparing the [[Judgment Day]] for [[1369]]. The Inquisition burnt him before he could go on with his plans. b266ec8421f138c83baf0bcb024c2a63d5c2f6fa 0 61 121 2014-05-21T21:02:36Z Mad cat 5345298 Created page with "Had the Bubonic plague in 1347 been successful without interrupt, the vampire army would attack in 1369." wikitext text/x-wiki Had the Bubonic plague in 1347 been successful without interrupt, the vampire army would attack in 1369. f612f37cddd49a9f228bd8b0f65de6b17fc57cb3 0 10 19 2014-05-22T03:57:03Z Mad cat 5345298 wikitext text/x-wiki Bertram grew up in [[Germany]] training as a [[Templar Hunter]] from a young age. His family was attacked by [[Vampires]] when he was age 4. His Mother was able to escape with him and his younger brother, but his Father, [[Wieland]], and older brother were not so lucky. With nothing to their name, they traveled to live with [[Volker]]. Bertram was then raised with [[Jakob]] and [[Sophie]]. While girls were not allowed to be Templar Hunters, she was still trained to kill vampires and proved to be just as good as they were. In [[1346]], he and Jakob took upon themselves to meet with [[Pope]] [[Clement VI]] to becomes the [[Templar of New]]. However, it would only be the two of them for a year. During that time, they took on [[French]] soldiers to deal with an increase of vampire activity. After the loss of the soldiers, the Pope agreed to let the other [[Templar of Old]] families to join the Templars of New. He was designated leader of the second group. He is a strong natural leader, who maintains discipline and balance. However, when it is time to relax and have fun, he knows how to do that very well. He is a devout Catholic, but distrusts the Pope. Namely because the Pope is not in [[Rome]], and the fact that Pope [[Clements V]] did nothing to help save the Templars in [[1306]]. His main goal is to see his family once more, which helps him be committed to his task. He views his fellow Templars as his family, and many look to him for guidance. When it comes to combat, he is a great tactician and able to handle rapid development, but outside of combat, he can be a bit indecisive and passive. Due to the death of his Father and older brother, he has worked hard to be a good Templar Hunter. He fears that the war with the Vampires will never end, or if it does, he won't live to see it. a7906e3ad07953fd1eba41c78cb97df29e8b4c80 0 4 7 2014-05-22T15:37:10Z Mad cat 5345298 wikitext text/x-wiki Alessandro was very serious person. He put a lot of focus on his skills, but he sought experience and stability in his life. He came from a broken home, with his father leaving his family and mother dying. He grew up with his Uncle who raised him as a son, but only trained how to fight against [[Vampires]]. Joining the [[Templar of New]], he sought family through them. While he wants family and happiness, when it comes to fighting vampires, he remains focused on that. Like [[Geoffori de Arras]], he is a new member and young. Due to his inexperience, he charges in head first to most situations. Fighting is the only way he can fully express himself. He knows there is more to life than this, but doesn't understand what it is. This leaves him closed off and distant. He wants happiness, but doesn't know how to get it. He has known that happiness is something that can be taken away. Dies at the end of the first book. Is set in a boat and burned, to prevent turning into a vampire, even though he wasn't bit. [[Templar Hunter]] tradition. ==Reading== # Tower - Tramautic childhood # 9oP - Wants to find happiness in life # 8oP - Pushes himself hard to be a good soldier # 9oC - Seeks good fortune # PoC - Dedicated soldier but lacks experience # Sun - Understands his role is to kill vampires # 2oP - He is seen as a great knight, capable of many things and a devout catholic # PoS - He is ready to tackle the problem, but lacks the experience to be effective # Emperor - Seeks stability in his life # KoC - Knows there is more to life than fighting, but not sure what that is # 8oW - Waiting for the next bad thing to happen # AoC - He knows that through the Templar's, he might come a step closer to peace # 3oS - He has closed himself off emotionally # Empress - He focuses too much on the science of life and not the beauty # 5oW - Finds value from his fellow Templars, glad to fight along side of them # AoW - Lacks ambition to do anything beyond what he's ordered A. Inner circle (3, 8, 9, 14) Core self/Direct role in story Very serious knight, focusing on his skills, searching for experience and stability. B. 1 Circle (2, 3, 5, 8) Path he is on He wants happiness, but often pushes it aside to focus on the task at hand. He wants to be a great soldier, but lacks the experience. C. 2 circle (7, 8, 9, 10) Personal Feelings He knows he is a great Knight and gains recognition from others and Church, but he also knows there is more out of life than fighting, but he's unsure of how to get it. D. 3 circle (9, 12, 14, 15) Self Image (how he sees himself) He knows there is more to life than fighting, and through the Templars, he hopes to find it. He is very focused on life, but often neglects his needs out of life. E. 4 Circle (3, 4, 13, 14) Outward self (How others view him) While he is a great soldier, he is closed off and distant. He claims to want happiness, but does little to obtain it. F. Outer Circle (1, 6, 11, 16) Obstacles (What weights heaviest on his mind, what holds him back) His childhood set him into motion of fearing bad things to happen constantly. He believes that happiness is never a permanent thing, that it is something to be taken away. He wants more out of life, but doesn't know how to get it and just follows orders. He knows he is suppose to be a vampire hunter. 01e5bdecc486b032bc5ebbc9c117ebd4898b2caf 0 121 241 2014-05-23T01:07:10Z Mad cat 5345298 wikitext text/x-wiki William grew up with a single goal. To be a Knight of the crown ([[England]]). He and his friends worked hard and competed against each other in the hopes of making the rank. His family was well off and he enjoyed the finer things in life. His life was very ordered and focused on discipline. He disliked chaos and disorder. Many described him full of strength and willpower. In [[1347]], he was conscripted by [[Jacques de Volker]] and [[Bertram de Weiland]] to join the [[Templar of New]]. He did not want to go, but by order of the [[Pope]], he was required to. He feels that all he worked so hard for has been taken from him. Prior to [[Second Plague Pandemic]], there were very little [[Vampires]] in [[England]] and [[Wales]]. Due to this, he never hunted or killed a Vampire before. Fortunately, his great skill in combat makes up for his lack of experience. Though he often relies more of intuition and instinct that wisdom and knowledge. When it comes to Vampires, he is a bit timid. One might say he is afraid of them, but it is more of he doesn't understand how to fight them effectively. Bertram tries to teach him and while William listens, he mostly just does as he is told. He is not concerned too much with the overall conflict, just wants to defeat the Vampires and carry on with his life. He is disconnected with the other members, having no personal connections with the others. Deep down, he hates the other members for what they stand for. He focuses on what he could have had if not for Jacques and Bertram, the glory and honor. Lacking this leaves him wondering his true place in the world and fears that with everything he has seen, the world he left will no longer be there. Others respect that he is a great combatant and understand his lack of experience. They dislike his complaining nature. He affects moral and has no focus on the overall issue. ==Story Ideas== He does not become a [[Daygar]] ==Reading== # 5oW - He grew up with others who sought to become Knights themselves. He had no interest in becoming a Templar, but did so due to family obligation, giving up his dream to serve as a Knight. His childhood was highly competitive. # KoP - He is quite use to the finer things of life. He does want to earn things, but dislikes not having his comforts, disliking travelling a lot with the Templars # Chariot - He is headstrong, full of strength and will, but hates the chaos of his life. Prior to the Templars, his life was ordered and balance, now it is not. He hates disorder. # koC - He is a womanizer and wanted to enjoy his position when it came to easily wooing women. Because of the secrecy of the Templars, he hates not finding women. # PoS - He is a very skilled warrior, but has never actually fought vampires. Deep down he is frighten by them, though luckily he is skilled enough that he holds his own. # QoC - His fear of vampires is overwhelming for him. He is controlled by this fear, and is part of the reason he doesn't want to be with the Templars. As tough as a warrior he is, he has never really faced Vampires growing up. # 4oC - Bertram is offering him the opportunity to do something great, and works with him to channel his fear into combat # Hermit - He is withdrawn from the conflict, mostly following orders and doing as he is told. He does what he must, but out of obligation, not from choice. He was conscripted. # Devil - He is obsessed with what he could have had, but doesn't have now. He wants privilege and nobility. # High Priestess - He reacts from his gut, relying more on instinct than wisdom and logic. He can be emotional. # Hanging Man - He fears that the world is now different and the life he once knew is no longer available to him. # 9oW - His faith is questioned. He doesn't like where he is at and is unsure of his place. He feels being with the Templars, his life is a failure. # XoW - As a Knight, he is highly skilled with nearly every weapon, from dagger, to sword, to bow. He is great in combat. # PoW - He is not ready to fight against vampires. It overwhelms him due to his lack of experience. # Magician - Despite his disdain of the Templars and fear/ignorance of Vampires, he values discipline and willpower and when needed, can overcome his feelings and remain focused. # koS - He is so focused on what he doesn't have, he easily ignores what he does have and ignores those around him. A. Inner circle (3, 8, 9, 14) Core self/Direct role in story He is headstrong, full of strength and will, but hates chaos. He does things out of obligiations and follows orders. He is obsessed with what he doesn't have. Despite his great skill, he is easily overwhelmed by Vampires due to the lack of his experience with them. B. 1 Circle (2, 3, 5, 8) Path he is on He works hard to earn the things he wants, but prefers if those things come on a platter by a beautiful woman. He also dislikes his placement with the Templars, as they conscripted him. He is full of strength and will and favors order and balance. He hates disorder and chaos. He never fought vampires growing up and is ignorant of them and a bit fearful of them. Because of all of this, he is disconnected from the rest of the group. C. 2 circle (7, 8, 9, 10) Personal Feelings He appreciates what Bertram is offering him and he tries to learn, but he simply follows orders and remains disconnected from the others. He is obsessed with what he could have had and disappointed with what he doesn't have. He relies more of intuition than logic. D. 3 circle (9, 12, 14, 15) Self Image (how he sees himself) He focuses a lot on what we wish he had, what he worked so hard for. Because of this, he questions his place in the world and unsure of what to really do. His lack of experience with Vampires leaves him at a disadvantage in the group and maintains his will and strength to make up for it. E. 4 Circle (3, 4, 13, 14) Outward self (How others view him) While certainly a ladies man, he is a highly skilled warrior. He is strong, full of willpower. He is organized and disciplined. But he complains a lot about what he had to give up. F. Outer Circle (1, 6, 11, 16) Obstacles (What weights heaviest on his mind, what holds him back) Thanks to his childhood desire to be a great Knight and the hard work he did, he is able to balance his fear and ignorance with his inexperience with Vampires. Still, he fears that things will never be the same again, and all that he loved will not be there for him. He is more concerned with what he gave up and what he doesn't have, and this often distracts him. 850b47ff9cc29956e86735391ac534c8758c39b1 0 107 213 2014-05-23T04:05:52Z Mad cat 5345298 wikitext text/x-wiki Sophie is forced to stay home while her brother fights. She is as capable of a warrior as he. ==Story Idea== The Day Guard decided that only those who fight will become Day Guard. Given that Day Guard cannot get pregnant, it is decided that females cannot become Day Guard until they have at least 3 children. Sophie doesn't want kids and wants to be a fighter. She convinces Jacques to make an exception for her. He agrees. ==Reading== # QoW - She trained as a Templar Hunter to help her brother become a better Knight. # 8oW - waiting for her opportunity to shine # 4oS - He is an over achiever and works very hard, giving little time to rest # 9oW - She wants things to work out for the best, and is willing to work hard for that # High Priestess - Sister of Jakob, much like her brother but more intuitive than logical # AoW - Given the opportunity (later in the series) to fight against the vampires # Empreress - Acts as a mother for the group, but has fiery passion # Fool - She is at first disconnected from the main conflict as she is not allowed to fight due to her gender # 3oP - Her skill as a combatant gives her great joy. # AoS - Great communicator and very intelligent, but is sarcastic and has a sharp wit # 9oP - Fear of being isolated and lonely # KoP - She believes the world is what you put into it. She is treated differently because she is female, which she hates. She doesn't want people to give her things because she's female, she wants to earn them # 8oC - Despite Jakob leaving, she never lost focus of her developing her skills. Occasionally she would hunt vampires. # XoS - Highly resilient and doesn't get diswayed very easily. Giving up is not something she does. # Emperor - She values strength, stability, order, and stern leadership. # 2oW - She would make a good leader, but lacks experience fighting with others. She had grown use to how she did things and expect others to do as she would. A. Inner circle (3, 8, 9, 14) Core self/Direct role in story She is an over achiever who works and trains very hard, giving little time to rest. She is disconnected from the main conflict due to her gender. She should be a part of the war due to her high skill as a combatant, which is an ability she enjoys. She is also highly resistant to what life throws at her and doesn't get diswayed easily. B. 1 Circle (2, 3, 5, 8) Path he is on She is waiting for her chance to help in the war. She works hard and trains hard. She spent her life helping her brother to train. She has so far not been allowed to be part of the conflict. C. 2 circle (7, 8, 9, 10) Personal Feelings She is a motherly type, but has strong fiery passion. Despite her not being allowed to fight, she is a skilled combatant who is very intelligent, though she can be quite sarcastic with a sharp wit. D. 3 circle (9, 12, 14, 15) Self Image (how he sees himself) She finds great joy in her skills as a combatant and believes that the world gives only what you put into it. She dislikes any special treatment she gets because she is a girl and would rather earn things. This makes her highly resilient, doesn't give up easily. She also values strength, stability, order, and leadership E. 4 Circle (3, 4, 13, 14) Outward self (How others view him) She continued to train herself when her brother left, working hard to be good. She believes that things will work out, she is highly optimistic, but most believes that even the occasional hunts helps in the long run. F. Outer Circle (1, 6, 11, 16) Obstacles (What weights heaviest on his mind, what holds him back) She lacks the experience of being in a group. She is use to being on her own and expects that her way is the only right way of doing things. While she is use to working on her own, she actually hates it and is afraid to be alone. She takes her opportunity to fight very seriously. 0e6697647519b116c822a09a6a2af81b334cb04a 0 120 239 2014-05-23T16:59:59Z Mad cat 5345298 wikitext text/x-wiki Owns several farms where they produce crops and have farm animals. He oversees everything. As his children grew up, he became more and more busy. He often worked from home, but gave his children responsibilities to do around their farm. He is very hard working, growing up to be the best. His mother was the sister of [[Jacques de Molay]]. Her name was Sophie, and while not a warrior in her own right, understood the principles of being one. She trained him with a deep sense of responsibility and family. In Germany, she setup a business of supervising many different farms, forming their own hamlet to trade with local villages and cities. When he came of age, he took it over. His mother died soon after Jakob was born. His oldest daughter is named for her. He trained [[Sophie]] to fight, in honor of his mother, but mostly to help train Jakob. He also accepted Bertram family and raised him as a son. He didn't want [[Jakob]] and [[Bertram]] to go when the Pope sent for them, mostly because he was not ready to let them go. He wouldn't admit it, but he wishes it was him who was fighting and not his son. ==Story Idea== He joins the Daygar as his opportunity to fight ==Reading== #1. 5oC - Grew up like his son, working hard to become a great fighter #2. High Priestess - His mother was the sister of Jacques de Molay, who trained him in hunting vampires. He embraces intuition beyond logic and allows his daughter to learn to fight. #3. 9oW - Does what needs to be done, giving little to himself. Supports his family and makes sure his son can fight #4. KoW - Was always very serious, and doesn't give anything to chance. Now he raises his family and does it in a very specific way. He is tough but fair. He is full focused and driven. He can be stubborn. #5. XoS - Hard working father who gave everything he had for his family and children #6. 2oP - He is an accomplished fight, with a balance of emotion, intelligence, and ambition while dealing with the enemy, having ease of the situation #7. Chariot - His son decided when he was ready, when he himself wasn't sure he was. He wasn't ready for his son growing up. #8. XoC - Continues to be a hard worker for his family, making sure they have everything they need to be well. #9. AoC - He trained to be a hunter and now must be a responsible family man. He dislikes it and dreams of being a warrior #10. XoP - He gives all his knowledge and skills to his children so they can be the fighters he couldn't be. #11. Judgement - Fear that their calling in life is wrong, that they are not doing what they are suppose to be doing #12. 3oC - His family gives him joy and strength #13. 6oW - Even though he is no longer a fighter, Jacques looks up to his father as a better fighter than he. #14. 4oW - Has the life that most people desire, but is unhappy with it. #15. 9oS - Pride, self-reliance, not revealing your emotions, solving your own problems, not revealing weakness #16. QoC - Greatly concerned for his son who is fighting a fight that he only wished to engage in A. Inner circle (3, 8, 9, 14) Core self/Direct role in story He does what must be done, giving little to himself. He does everything for his family, making sure they have everything they need. His training as a hunter is something he passed on to his children. Those outside the situation might envy the life he leads, but he himself secretly dislikes it. B. 1 Circle (2, 3, 5, 8) Path he is on He is a highly skilled fighter, but gives everything to his family, making sure they have everything they need. C. 2 circle (7, 8, 9, 10) Personal Feelings He had trouble of letting go of his son becoming a Templar hunter, but continues to work hard for his family, but dislikes that he cannot be out fighting. D. 3 circle (9, 12, 14, 15) Self Image (how he sees himself) He feels out of place, but works hard for his family as that is expected of him. He finds great strength from his family, and finds great value in pride, self-reliance, and family. E. 4 Circle (3, 4, 13, 14) Outward self (How others view him) He does what needs to be done, giving to others above himself. He is very serious, as a fighter and a caretaker. He is highly revered. F. Outer Circle (1, 6, 11, 16) Obstacles (What weights heaviest on his mind, what holds him back) He has great concern for his family, but would rather be out doing what his son is doing than his son doing it, that his skills are not put to proper use as a fighter, which he was trained from a young age to do. ded44a61903cc879df2ba330ff3b8d4d53b13d3f 0 110 219 2014-05-23T23:50:27Z Mad cat 5345298 Created page with "So named by the ten remaining families of the [[Templars]], also known as the Templar of Old. After the death of [[Jacques de Molay]] and the disbanding of the Templar Knights..." wikitext text/x-wiki So named by the ten remaining families of the [[Templars]], also known as the Templar of Old. After the death of [[Jacques de Molay]] and the disbanding of the Templar Knights, all but ten families disassociated with the Templars. Of the 10 families, they were all families of the [[Templar Hunters]]. Each family continues to train Templar Hunters, but lack the knowledge and traditions of the Templar's, due to their secrecy. The Templar of New is composed of two teams of 5 [[Characters]]. ==Team 1== # [[Jacques de Volker]] - Leader, Main Character, related to Jacques de Molay, French, known as Jakob growing up in Germany # [[Geoffroi de Arras]] - Newest Member, French, engaged, comes from a wool family # [[David de Tortosa]] - Jewish member, archer # [[Savio d'Artusio]] - Italian # [[Janusz Bakhuizen]] - Dutch, family owns bakeries. ==Team 2== # [[Bertram de Wieland]] - Leader, Main Character, grew up with Jacques, German # [[William de Sandford]] - English # [[Henri de Pembroke]] - English # [[Lennart de Cologne]] - German # [[Alessandro Carrara]] - Italian 4c73aad6c3a342ce32471d813525d19d23e11e5a 0 66 131 2014-05-24T01:23:21Z Mad cat 5345298 wikitext text/x-wiki Lennart grew up in a family that expected him to be the absolute best. This left him to be a perfectionist, but also very boastful of his ability. He is very conceited and self-involved. He prefers to work alone and did so for a time, but was recruited into the [[Templars]] due to the war. While he was poor at being on his own, he blamed it on extenuating circumstances. Since being with the [[Templars of New]], he knows he is exactly where he should be, but still prefers to work on his own. He doesn't like taking orders or being responsible for anyone else. He rushes into decisions without thinking them through or considering other options, and doesn't care about the consequences of his actions. If a consequence does occur, he is quick to blame others. He is also easily distracted. He is highly skilled at being a hunter and a valuable addition to the team, except for his attitude. He turns every opportunity he can to make himself look good, insulting others around him to make himself look even better. He is also a devout [[Catholic]], but only when he chooses to be. He is very closed off and doesn't allow others to get close to him. Ultimately, despite his faults and vices, he feels there is nothing wrong with himself. ==Story Ideas== Might become a villain as he is power hungry thanks to his abilities. May feed off of vampires to gain extra power. ==Reading== # QoP - Grew up working hard, perhaps a little too hard. A bit of a perfectionist. # koW - Reckless in his pursuit of becoming a Knight, passionate with no fear # koC - Loves to party, show off, boastful # 4oC - He wants to be the absolute best. # 7oS - He tried to be a Templar Hunter on his own, but was doing a poor job. He was recruited to join the group. # koP - He is highly experienced against vampires and thinks that he doesn't have to do any work that is below him. # Judgement - He knows that his place is with the Templars of New, though he wonders if he should be on his own rather than with the group. The War with the vampires requires a team. # 8oC - He has spent a lot of time alone, and it is now crucial to hunt with the team to stop the threat # 8oW - He is someone who is quick to decision but not waiting for their outcome before making another decision # Hermit - He rather be on his own than with a group # Empress - He's afraid of being too unsympathetic to the needs of others in her pursuit of perfection # 6oC - He is deeply religious and finds it to be very positive. He's Catholic and supports the Pope. # 4oP - He is highly skilled warrior, but often shows off and hordes it over others. # 3oS - He is lonely. In his pursuit of happiness, he wishes that he had a wife and family. He over compensates by sleeping around and boasting of his exploits # 2oP - He values balance and showing off to look good. He makes everything look easy. # World - Despite his loneliness, he believes he is a complete person with no reason to change. He is content with who he is. A. Inner circle (3, 8, 9, 14) Core self/Direct role in story - 3oC Does not appreciate those around him and only cares of himself Lennart is a show off, who is conceited, and self involved. He prefers to work alone, not liking to take orders. He often makes decisions without thinking through or considering all options. He is a lonely person. B. 1 Circle (2, 3, 5, 8) Path he is on - PoW He jumped into being a solo hunter and failed, he wasn't ready to be on his own He is passionate and fearless, but recknless. More than that, he loves to party and show off. He tried to be on his own, but failed at doing so and convinced to join the Templars. He is use to being on his own, though he was unprepared, but recognizes that he can do more in a team than on his own. C. 2 circle (7, 8, 9, 10) Personal Feelings - Wheel Blames others for his problems He knows that his place is with is with the Templars, though he prefers to be alone. He is quick to decisions and doesn't wait for their outcomes before making another decision, but never feels anything his fault. D. 3 circle (9, 12, 14, 15) Self Image (how he sees himself) - 7oC Can be easily distracted and does not consider all the options He is quick to make decisions and be easily distracted and doesn't consider all options. He values balance and showing off to look good, but he is lonely and turns to religion often. E. 4 Circle (3, 4, 13, 14) Outward self (How others view him) - 8oS Others see him as putting up a wall around him, not letting anyone get close to him He loves to show off and party, but is egotistical and thinks he's the best. He is a bit of a perfectionist and is a highly skilled warrior. He does put up a wall around him and does not let anyone in, and this leaves him lonely. F. Outer Circle (1, 6, 11, 16) Obstacles (What weights heaviest on his mind, what holds him back) koS He is narrow minded and focuses on what he thinks is important, problem with authority He grew up working hard and being the best, and became highly experienced in fighting vampires. He feels that because of his experience, he is too good to do many things, and others think he is full of himself. He only focuses on what is important to him and little else. He feels he is a complete person, not seeing that he needs help. 2924575612084a3be4d0389b46232b8d0d5ccc6a 0 16 31 2014-05-24T02:27:55Z Mad cat 5345298 wikitext text/x-wiki ==[[Templar Five]]== * [[Jacques de Volker]] - Leader of the Five * [[Geoffroi de Arras]] - Newest member, arrogant * [[David de Tortosa]] - Jewish archer, reserved * [[Savio d'Artusio]] * [[Janusz Bakhuizen]] - Family man, Dutch ==[[Templar of New]]== ===Templar Five=== * [[Jacques de Volker]] - Leader of the Five * [[Geoffroi de Arras]] - Newest member, arrogant * [[David de Tortosa]] - Jewish archer, reserved * [[Savio d'Artusio]] * [[Janusz Bakhuizen]] - Family man, Dutch ===Team Two=== * [[Bertram de Wieland]] - Leader of the other Five, surrogate brother to Jacques * [[William de Sandford]] - Forced to be here, doesn't want to be a Templar, compaliner * [[Henri de Pembroke]] - Seeks to regain his families nobility * [[Lennart de Cologne]] * [[Alessandro Carrara]] - inexperienced and rash, dies in first/second book ==[[Daygar]]== * [[Jacques de Volker]] - Leader of the Five * [[Geoffroi de Arras]] - Newest member, arrogant * [[David de Tortosa]] - Jewish archer, reserved * [[Lennart de Cologne]] * [[Janusz Bakhuizen]] - Family man, Dutch * [[Bertram de Wieland]] - Leader of the other Five, surrogate brother to Jacques * [[Henri de Pembroke]] - Seeks to regain his families nobility * [[Savio d'Artusio]] * [[Sophie]] - Sister of Jacques * [[Volker]] - Father of Jacques ==Other== * [[Natacha]] - Fiancé of Geoffroi, later becomes a vampire ee7c328df3b432be49ce1bac52fb11285b307221 0 37 73 2014-05-24T06:20:05Z Mad cat 5345298 wikitext text/x-wiki Magic works on 5 forces in the universe. ==Strong Force - Stability== Color Force: Red, Blue, Green Describe Dark, Light, and Neutral Magic Magic is a manipulation of Pion in strong force Quarks have flavor Up: Slight positive Down: Slight negative ==Weak Force - Transformation== changes elements into other elements ==Gravitation Force - Attraction== strong attraction manipulates space and time ==Electromagnetic - Energy== ==Blood/Essence== 77e149b27ef59fcfeefebb1490c5416db9020f07 0 116 231 2014-05-24T06:22:57Z Mad cat 5345298 Created page with "At the time of Christ, there were over 100 houses of vampires. They lacked true leadership and spent more time fighting amongst themselves. By the time of the first book, ther..." wikitext text/x-wiki At the time of Christ, there were over 100 houses of vampires. They lacked true leadership and spent more time fighting amongst themselves. By the time of the first book, there are 21 houses of vampires. The Dhampir is considered the 22nd house. House Melanthios (Black Lotus) Isolationists, they do not hunt for food, nor kill their food unless they have to. They feed on their humans servants, and build their culture around keeping their servents alive. They possess great magic, including a spell of prolonging the life of their servents, often 2 or 3 times longer. Great magic and protection against magic. They feel that killing during feeding is a measure of immaturity and believes vampires do so as they are addicted to killing. Being a vampire is a responsibility, not a privilege. House Daygar (former Holy Order of the Day Guard) Created by House Melanthios to give the humans a fighting chance to live. Jian Zhi (Strong Widsom) Chinese house ruled by a powerful overlord of vampires. Distinct in their powers of manipulating, was able to unite all the houses of vampires to strike against Europe during it's renniscance era. 4a8d4e53d3ca58068972c10ae537ca31498dff70 0 117 233 2014-05-24T06:24:13Z Mad cat 5345298 Created page with "Vampire Purebloods Two vampires (male and female) must be in a pool of fresh drained blood and have sex. The man must enjaculate into the female, which also pushes human bloo..." wikitext text/x-wiki Vampire Purebloods Two vampires (male and female) must be in a pool of fresh drained blood and have sex. The man must enjaculate into the female, which also pushes human blood into her (no other blood will do). Once he does so, the female must drink from the man and drain him. He will survive, but be very weak. Gestation for a female is 2 years. Pregnant vampires are hunted as a pureblood represents a danger in a family, since only purebloods can rule other vampires. Purebloods have a manipulation power over other Vampires. ae099bd371e16aafdfbbfd0bc591300a3d3878b8 0 109 217 2014-05-24T06:25:32Z Mad cat 5345298 wikitext text/x-wiki The Daygar are using Damascus Steel swords that was made at the beginning for the 14th Century by the Templars. The Templars had learned how to make it and was only provided to the Templar Hunters. They captured a blacksmith and forced him to teach them how to use this technique and then began developing their own version on weapons with silver in them. 2/3 - 3/4 is iron, with one part silver and 1 part copper. Exact measurements is unknown and the secret of the Templar swords remained mystery. ==History== In the later Medieval period (c. 1000-1500 AD) more advanced metallurgical and smithing technology made steel production and sword making progressively cheaper. High quality blades remained expensive, but by the Fourteenth Century not only could poorer men afford a cheap sword, but some laws required them to own one. In Medieval England the Statute of Winchester (1285 AD) mandated that even men of the poorest class, worth less than £5 a year, were required by law to own at least a sword, a knife and a bow or crossbow. By the mid-Fourteenth Century a poorer man could buy a cheap, mass-produced sword for as little as sixpence, though a better quality blade would set him back 1-2 shillings. In the same period a cow cost 12 pence and a horse from six shillings to £2, while a carpenter earned 3 pence a day and a mason 5 1/2 pence. So by the later Middle Ages swords were affordable, with price depending on quality, and most men would have been expected to carry one if travelling or to have one around the house. To avoid bloodshed many cities and towns passed laws forbidding men to wear swords in the streets and it was customary to take off your sword when entering a house or to leave them and other weapons in the gatehouse when entering a castle or manor house. Swords were always the main weapon of choice throughout the period because of their versatility in combat. Unlike shorter weapons, like daggers or the early Medieval "seax", a sword had reach and so could be used in a highly agressive way and could also be used as easily on horseback as on foot. But unlike longer weapons, like spears and polearms, it could also be used defensively. If an opponent got "inside your guard" with a pole-arm or spear, the only defence was to give ground and get him back in strking distance. But a sword could be used closer to the body and enable a fighter to regain the offensive much more easily. Swords could also be used to parry, riposte, feint and guard much more effectively and with more versatility than most other weapons. 62ddf76f7225b1a9c70982dfa49583c9f0607254 0 1 1 2014-05-24T06:27:08Z Mad cat 5345298 Created page with "Vampyr are a divergent evolution of man. They evolved around the same time as humans for a common ancestor. Vampyr were cave dwellers that lived underground. They rarely came ..." wikitext text/x-wiki Vampyr are a divergent evolution of man. They evolved around the same time as humans for a common ancestor. Vampyr were cave dwellers that lived underground. They rarely came out except at night. Vampyr started off as cannabilistic, feeding of blood and meat from animals and each other. They mostly fed off of each other's blood, but on rare occasions would eat a living person. Due to their not living the underground, their bodies never developed proper protection from UV and sunlight. This causes their skin to boil and blister the longer they are exposed and eventually die. Vampyr were very ritiualistic and dabbled in black magic to become better. Not fully realizing what they were doing, they cursed themselves to be strong and resilent, but the need to feed off of lesser beings. Feeding off each other would not surfice. They left the underground and encounter humans, that their blood enabled them to have the nourishment they needed, and found (under specific circumstances) to be able to turn the humans into monsters like themselves. They named them Vampire, which meant "son of" in their language. Vampyr mean "Father". Vampires need to feed because they're anemic. What this means is that their body doesn't produce iron in the blood stream. Iron is important as it carries oxygen from the lungs to the rest of the body for fuel. Without it, a body could not operate. More than that, when someone transforms into a vampire, their bones lose its marrow and becomes more solid. This has the added affect of being stronger, while at the same time, means they cannot produce new blood. For these two reasons, is why Vampires must feed. To get new blood for their bodies to operate, and to get iron to give their body energy. Vampire blood is called Essence. Vampirism is basically a virus that attacks cells that feed off the iron and creates the Essence, which enables rapid healing and other vampire abilities. While Vampires are technically dead (since they don't produce their own blood), Vampyrs are technically alive as they still produce blood. However, they are also anemic and must feed to get iron. But because they produce their own blood, they live longer than Vampires. But they must still feed. Since they have bone marrow, they are technically weaker than Vampires physically, but have natual mind control over Vampires. In order to turn someone, a Vampire must drain a humans blood. Not completely though. The exact amount is very finite and often hard to determine based on body size. Generally they must drain between 70% - 80% of blood. They then force the human to drink vampire essence in order to turn them. The reason for this, is that it bypasses their immune system. If Vampire blood is given to a human in small quantities, the immune system would fight against the foreign invader and kill it. In that time, it would act as a steroid, super chaging the body with quick healing and other vampire abilities. In a larger dose, it would be too much for the body and they would die. If you drain a body higher than 80%, there wouldn't be enough blood to regenerate the body back to life and they would die because of too little blood for the Essence to feed off of, and they would die from severe blood loss. Now you might think, a human can turn themselves into a vampire, they draid their body 70% of blood and then drink vampire blood. They would fail. This is because there is a second component to the feed. The essence is the byproduct of absorbing the iron. The second componenet that starts this process is the virus. This is spread through the saliva of the vampire. Vampyrs don't have to work so hard to turn a human. Their bite contains their own essence and the virus and one bite can turn someone, even if a small amount is taken. Vampyrs tend to feed off of Vampires in their own house as they don't leave the protection of the Vampires. A vampire considers it a great honor to be fed off of by a Vampyr. If a Vampyr does feed off a human, they are generally drained 90% - 100%. Daygar, which are mutant vampires are 60% human. They still produce blood and are not anemic, and have the virus that produces the Essence. They however cannot turn a human, despite the saliva and attempting to do so would kill a human because their blood is mostly human. However, Daygar can feed off of Vampires to gain their Essence. Dhampire are mostly vampire, despite being born. They are not considered Pureblood. They are very similar to Vampyr, in that they produce blood, but they have only a small amount of iron in their blood. They still need to feed, but not as much as Vampires. They can turn Humans, but only into Vampires, not into Dhampires Vampyr, Vampires, and Dhampire can't die from lack of blood. Their bodies just slow down and go into a coma, this is where the myth of them turning into statues originates. Vampyrs are able to reproduce other Vampyrs, but it is rare and requires a mix of sex, feeding, and magic to accomplish. Vampire males still have sperm and can mate with human females, but female Vampires cannot have babies. Dhampires are very much the same as Vampires, except that females can still have children. Since only 1% of children born of a Vampire father become Dhampires, much is unknown about them, but it is beieved that if a male & female Dhampire mate, it would create a Vampyr. Daygar are unable to mate and once they become Daygar, both males and females are sterile. bac6bef14d3c794e4fedc91271a5b66b46b0596c 0 12 23 2014-05-25T03:11:22Z Mad cat 5345298 wikitext text/x-wiki # Body Type #* Ectomorph (slim) #* Mesomorph (muscular) #* Endomorph (curvy) # Body Frame #* Small Frame #* Medium Frame #* Large Frame # Body Fat #* Underweight #* Healthy #* Overweight #* Very Overweight # Muscle Tone #* Good #* Average #* Poor # Body Hair #* Minimal #* Some Body Hair #* Like a sheep # Body Hair #* Similar to skin tone #* Differs from skin tone somewhat #* Extreme difference from skin tone 5cd8657978e82d0536c18614f77b60b2d5cfd628 0 34 67 2014-05-25T03:28:54Z Mad cat 5345298 wikitext text/x-wiki ==Types== ===Round=== Round-faced people generally have a strong bone structure, flat cheekbones, a round chin, and a wide nose. Their faces are full and have no angular features. Jovial in nature, they are sensitive, caring, sincere, and reliable. They tend to have sexual fantasies. They prefer long-term and stable relationships. They are hardworking and dedicated, mentally sharp and influential. A good family life, comfort, and luxury are of importance to them. Oval: People with an oval-shaped face have round cheekbones, a medium nose, a pointed chin, and a face narrowing at the jaw line. Highly dedicated and people of principles, they are fearless and authoritative. They are intelligent and diplomatic and have good interpersonal skills. They may lack physical and temperamental strength. ===Oblong=== The cheekbones of oblong-faced people are not much wider than their forehead or jawline. Their face is straight. These people have an athletic build. There is a strong spiritual side to their personalities and they are creative. They may have complicated relationships. ===Diamond=== People with diamond-shaped faces are characterized by prominent cheekbones, a regular nose, and a pointed chin. Perfectionists by nature, they are confident and strong-willed. They make good leaders. They are seen to have a quick temper and are found to be unpredictable. They achieve success late in life and may not have very successful relationships. ===Triangle=== People with triangular faces have wide foreheads, prominent cheekbones and a pointed chin. They are active but may have less stamina. They are intelligent and lively, but driven by their emotions, they may get depressed quite easily. They are seen to be creative and sensitive. They are intellectual and slightly impatient. ===Heart/Inverted Triangle=== Those with a heart-shaped face have large foreheads and their faces taper towards the chin, thus forming an inverted triangle. They are self-analyzers, quick thinkers and they possess good memory. They are ambitious and they love independence. They do not have an easygoing nature. They value sincerity and commitment. ===Pear=== Those with a pear-shaped face have narrow foreheads and the face is broad in the region of the cheekbones and the jawline. They tend to feel anxious quite easily and need to be motivated often. They come across as warm and amiable. ===Square=== People with a square-shaped face have a wide forehead and jaw, angular features, and typically a strong bone structure. Practical and materialistic in nature, they are very competitive. They are aggressive and rebellious and they dislike being challenged. They have good decision-making and leadership skills. Rectangle: The rectangular-faced have a strong forehead, a wide jawline and a broad chin. They come across as slightly dominating and ambitious. They are intelligent, analytical, hardworking and they possess self-control. They are strong and active. They make good leaders. ==Chinese== The Chinese have their own theory of interpreting facial shapes and features. According to them, ears that are above the eyebrow level, flat against the head and with long earlobes are supposed to be auspicious. Small earlobes and a narrow door are not considered auspicious. It is believed that people with long and dark eyebrows are lucky while those with pale and thin eyebrows are not. A high, straight bridge of the nose is an auspicious sign, while it is considered inauspicious to have a low and crooked nose. Symmetrically balanced and closed lips are considered fortunate, while those with contrary characteristics are considered unlucky. A full fleshy chin signifies luck, while a thin and pointed chin is supposed to be unlucky. Large, wide-set eyes are considered auspicious. Small, close-set eyes with small pupils are considered unlucky. ==Other== Here are some other interpretations of facial features. The crown of the head suggests the degree of authority that a person has. If the crown is low, the person lacks confidence. An overdeveloped crown is representative of an authoritarian. Having silky hair is indicative of sensitivity. Thick and wiry hair indicates physical strength. People who have a wide forehead are considered clever and idealistic. Those with a narrow forehead are believed to face obstacles in success. A shallow forehead might cause parental troubles during youth. If one's hairline is set back and not narrow and if he has a pointed forehead, it indicates high levels of intelligence. Eyebrows are said to reflect one's fame as well as temperamental balance. A thick brow over the bridge of the nose indicates a possessive nature. Small, squinty eyes denote an introvert person while bright and prominent eyes that gaze steadily indicate a persevering nature. Wandering eyes reflect a person's impatience and restlessness. A person with eyes like these is seen to be unsettled and might also be dishonest. Evenly set eyes mean that the person has a unique approach of looking at things. A person with this type of eyes is considered to be good at analyzing situations and making the right choices. Eyes that slant upwards signify an opportunist, while those slanting downward are indicative of a submissive person. A large and high bridge of the nose denotes high levels of energy. A small nose is suggestive of a reserved nature. A straight nose indicates discipline. Full lips denote a caring nature. Large lips are indicative of the love for luxury. Narrow lips are indicative of a less emotional person. Large-eared individuals are intellectuals while the ones with small ears are impulsive in nature. A strong jawline indicates a stubborn nature. That combined with fullness of cheeks denotes an authoritative nature. If a person has a rounded or square-shaped chin, he is believed to have a peaceful old age. A protruding chin is indicative of a self-willed person while a receding chin indicates a weak-willed individual. 485799f60920ff0842a2b644c2f00524f41b4729 0 15 29 2014-05-25T03:33:43Z Mad cat 5345298 wikitext text/x-wiki #Name: #Gender: #Age: #Ethnicity: #Birthdate: #*Astrology Sign: #*Zodiac Sign: #*Animal: #Height: #Weight: #[[Body]]: #[[Face]]: #[[Hair]]: #[[Skin]]: #[[Eye Color]]: #[[Voice]]: #Birthplace: #Current Home: #Mother: #*Occupation #Father: #*Occupation: #Siblings: #Relationship with Family: #Family Religion: #Character's Religion: #Education: #Occupation: #Marital Status: #*Children: #Hobbies: #Friends: #Reputation: #Keepsakes: #Favorite: #*Food: #*Colour: #[[Myers Briggs Personality]]: #[[Leadership Potential]]: #[[Group Dynamics]]: #[[Style of Thinking]]: #[[Personality flaws]]: #[[Mental Health issues]]: #Fears: #Weaknesses: #Hopes and Dreams: #Politics: #Beliefs: #Moral Code: #Secrets: #*Can he keep a secret: #[[Memory reliability]]: #[[Type of Humor]]: ca7103e0679e16346f865e73ce4a088065a943ef 0 53 105 2014-05-25T03:39:50Z Mad cat 5345298 Created page with "==Colour== ===Blonde=== showing physical weakness and indifference.They may seem impressionable and easy but in reality, they have the strongest consciousness, a great memory..." wikitext text/x-wiki ==Colour== ===Blonde=== showing physical weakness and indifference.They may seem impressionable and easy but in reality, they have the strongest consciousness, a great memory, this hair color reflects youthfulness, obedience and naivete. ===Black=== without curls shows a person that is melancholic and looks calm. She is pessimistic and transmits her dark ideas all around. Curly hair shows joy and affection. ===Brown=== looks susceptibility and a romantic character, love of travel and adventure, these people have a strong character, and liberal ideas often they are indifferent. ===Dark Brown=== silky hair shows a preatty and attractive nature, with a power of seduction. These people are sensible, love the company they are with, are proud and confident. ===Brown=== coarse, show an independent nature, not very sensitive, indifferent. They are responsible (good financial handling), reliable and usually more harworking than others. ===Dark Red=== they definitely look courageously and often dark red-haired people are quarrelsome, skeptical and angry. They possess great physical energy and an almost brutal force. Bright red hair looks intelligent, sensitive, lucid spirit. If the hair is silky, it shows a loving nature , lively and passionate. If the skin is white it shows imagination, poetic character, romantic, art and music lover. Pale red hair looks stylish but they have a lack of firmness. ==Notes== Man with a hairy figure is sentimental, he has strength, energy, power and love sports and exercises outdoor. Man with no hair is a cunning man, diplomat, clever, he has tact in business, intelligent, his spirit is dominating the field. cf53093650ee2feb759cd92a80a2b7ddc176e075 0 106 211 2014-05-25T03:59:30Z Mad cat 5345298 Created page with "*Black *Dark Brown *Light Brown *Yellow Beige *Dark Beige *Light Beige *White" wikitext text/x-wiki *Black *Dark Brown *Light Brown *Yellow Beige *Dark Beige *Light Beige *White dcf1110fcc1940608188dd065038d6aa667566f5 0 33 65 2014-05-25T04:05:08Z Mad cat 5345298 Created page with "===Brown=== Brown eyes are all about the Earth qualities of a person, including energy, fertility, endurance, creativity, lots of courage, and of course, grounding. And they a..." wikitext text/x-wiki ===Brown=== Brown eyes are all about the Earth qualities of a person, including energy, fertility, endurance, creativity, lots of courage, and of course, grounding. And they are not much interested in material gains. They love nature, are spiritual and are very strong and even thick headed at times, very independent. ===Black=== Oh mystery, sex, witchcraft, secrets, darkness (vampires anyone?). If you’ve read any romances and especially paranormal romances, you’ll notice that all the heroes (and romantic vampires) have black eyes. They are all mysterious and all the attributes listed above can be easily given to each and one of them. They never tell much about themselves and they also are known to have psychic powers. ===Hazel=== They are again independent and courageous. They are extremely sensible and they are said to be empaths. ===Blue=== Blue speaks about clairvoyant abilities (didn’t we just say the black eyes are the psychic ones?), and can see the future and the past like Nostradamus or Edgar Caycee. They are also very observant of their surroundings. Blue speaks of the energy of the sky and water (BIG surprise there!) ===Green=== Would you be surprised if I told you that green eyes are all about the nature, healthy living, freshness? These people of all types are compassionate and they are spiritual in nature. They are our healers. ===Gray=== These folks are also sensitive and have an inner strength that not many others possess. They have a deep wisdom and can change their mood to suit the current occasion. ==Notes== Eyes that change colors and shades, show imagination and levity in feelings, but honesty in business. Character of these people is lively and courageous. Large round eyes show those who are mainly interested in the opposite sex. They are intelligent, impulsive, imaginative and affectionate. If it is a big space between the eyes, they are honest, innocent and simple. Closed eyes shows the ability to focus, restlessness and a pleasure for changing things. Small eyes are of observers, mischievous and cunning. These people seek to take advantage of the smallest thing. Closed eyes reveals aptitude for foreign languages learning ​​and a good memory, if the eyes are distanced they show stupidity. Eyelids covering eyes shows larger sensuality, increasing if that person has rough black hair. 5f06af2555a631f0a56fd00eceafa6cacfe9c46d 0 119 237 2014-05-25T05:19:46Z Mad cat 5345298 wikitext text/x-wiki ===aphonic=== *no sound or a whisper *inability to set vocal folds into vibration, caused by lack of appropriate power (air pressure) or a muscular/tissue problem of the folds ===biphonic=== *two independent pitches *two sources of sound (e.g., true folds and false folds, or two folds and whistle due to vortex in air) ===breathy=== *sound of air is apparent *noise is caused by turbulence in or near glottis, caused by loose valving of laryngeal muscles (lateral cricoarytenoid, interarytenoid and posterior cricoarytenoid). ===covered=== *muffled or 'darkened' sound *lips are rounded and protruded or larynx is lowered to lower all formants so a stronger fundamental is obtained ===creaky=== *sounds like two hard surfaces rubbing against one another *a complex pattern of vibrations in the vocal folds creates a intricate formation of subharmonics and modulations ===diplophonic=== *pitch supplemented with another pitch one octave lower, roughness usually apparent *a period doubling, or Fo/2 subharmonic ===flutter=== *often called bleat because it sounds like a lamb's cry *amplitude changes or frequency modulations in the 8-12Hz range ===glottalized=== *clicking noise heard during voicing *forceful adduction or abduction of the vocal folds during speech ===hoarse (raspy)=== *harsh, grating sound *combination of irregularity in vocal fold vibration and glottal noise generation ===honky=== *excessive nasality *excessive acoustic energy couples to the nasal tract jitter pitch sounds rough fundamental frequency varies from cycle to cycle nasal (see honky) ===pressed=== *harsh, often loud (strident) quality *vocal processes of the arytenoid cartilages are squeezed together, constricting the glottis, and causing low airflow and medial compression of the vocal folds ===pulsed (fry)=== *sounds similar to food cooking in a hot frying pan *sound gaps caused by intermittent energy packets below 70 Hz and formant energy dies out prior to re-excitation ===resonant (ringing)=== *brightened or 'ringing' sound that carries well *epilaryngeal resonance is enhanced, producing a strong spectral peak at 2500-3500 Hz; in effect, formants F3, F4 and F5 are clustered ===rough=== *uneven, bumpy sound appearing to be unsteady short-term, but persisting over the long-term *modes of vibration of the vocal folds are not synchronized ===shimmer=== *crackly, buzzy *short-term (cycle-to-cycle) variation in a signal's amplitude ===strained=== *effortfulness apparent in voice, hyperfunction of neck muscles, entire larynx may compress *excessive energy focused in laryngeal region ===strohbass=== *popping sound; vocal fry during singing *sound gaps caused by intermittent energy packets below 70 Hz and formant energy dies out prior to re-excitation ===tremerous=== *affected by trembling or tremors *modulation of 1-15 Hz in either amplitude or pitch due to a neurological or biomechanical cause ===twangy=== *sharp, bright sound *often attributed to excessive nasality, but probably also has an epilaryngeal basis ===ventricular=== *very rough (Louis Armstrong-type voice) *phonation using the false folds anterior rather than the vocal folds; unless intentional due to damage to the true folds, considered an abnormal muscle pattern dysphonia ===wobble=== *wavering or irregular variation in sound *amplitude and/or frequency modulations in the 1-3 Hz range ===yawny=== *quality is akin to sounds made during a yawn *larynx is lowered and pharynx is widened, as people do when yawning - hence the name 4122a6ea33d8e09507ae54372ff7bb8371f3427c 0 83 165 2014-05-30T05:28:16Z Mad cat 5345298 Created page with "Moscow record onslaughts in [[1352]] Plague moved eastward and south from [[Europe]] rather than up the great rivers from its reservoir in the southerns steppes" wikitext text/x-wiki Moscow record onslaughts in [[1352]] Plague moved eastward and south from [[Europe]] rather than up the great rivers from its reservoir in the southerns steppes 97e5fb84210ed9ceb77e11ca650d7feb7bda31c4 0 52 103 2014-05-30T05:53:03Z Mad cat 5345298 wikitext text/x-wiki When the [[Black Death]] arrived in [[Avignon]] in [[1348]], physicians fled the city, However, Chauliac stayed on, treating plague patients and documenting symptoms meticulously. He claimed to have been himself infected and survived the disease. Through his observations, Chauliac distinguished between the two forms of the disease, the Bubonic Plague and the Pneumonic Plague. As a precautionary measure, he advised [[Pope Clement]] to keep a fire burning continuously in his chamber and to keep visitors out. The plague was recognized as being contagious although the agent of contagion was unknown; as treatment Chauliac recommended air be purified, venesection (bleeding), and healthy diet. The outbreak of plague and widespread death was blamed on Jews, who were heretics, and in some areas were believed to have poisoned wells; Chauliac fought against this idea, using science to declare the theory untrue. 5dbb6ac9d8db1f9f1cb8c6ba441b7474de10358e 0 18 35 2014-05-30T08:14:29Z Mad cat 5345298 Created page with "In [[1331]], there were rumors of a pandemic in the Hopei providence. Reports are sketchy, but there is some suggestion it is [[Black Plague]]. Strong evidence indicates that ..." wikitext text/x-wiki In [[1331]], there were rumors of a pandemic in the Hopei providence. Reports are sketchy, but there is some suggestion it is [[Black Plague]]. Strong evidence indicates that [[Y. pestis]] originated in China. From 1331 - 1393, the total population of China went from 125 million to 90 million. [[Mongolians]] spread the disease by launching plague bodies to towns. *Mongols were controlled by [[Vampires]], though they may not have known about it.* a903e33aa8e46ed881d8c8f647a6fa5188876200 0 23 45 2014-05-30T17:10:10Z Mad cat 5345298 Created page with "The first belief of contagion was an imbalance of humours, indication of bad diet. Second belief was miasma, a corruption or poison of air. Neither [[Humours]] or [[Miasma]] c..." wikitext text/x-wiki The first belief of contagion was an imbalance of humours, indication of bad diet. Second belief was miasma, a corruption or poison of air. Neither [[Humours]] or [[Miasma]] could admit that a disease could be transmitted from a sick person to a healthy person. The plague was considered a contagion and the recommendation of avoiding sickness was to avoid someone who was sick. ==Notes== An anonymous physician of [[Montpellier]] claimed it was passed by sight (basilisk poison). 4b1af745fa6bc228e59a26e7bc8c890bbca6c3e4 0 43 85 2014-05-30T18:19:13Z Mad cat 5345298 wikitext text/x-wiki Galanism referred to dietary regiments, insisted that proper diet along with the Hippocratic "six non-naturals". ==6 Non-Naturals== The six non-naturals are: *air *exercise and rest *sleep and walking *passions *repletion and evacuation These were keys to maintain the sound bodily constitution that would strengthen one against disease. ==Foods== ===Bad Foods=== Foods that were hot and wet were seen as a poison to the body. These included: *fruits and vegetables *boiled, fatty, and fried meats *spicy food *acidic or bitter *milk *fish ===Good Foods=== Foods that were cold and dry were considered healthy. Anything that was easily digested and quickly flowed out the body. Practitioners would use natural laxatives, but experts had to determine which were good as many were wet. ==Notes== Other bad things *Baths *sex (though Muslims allowed moderation) *sweaty exercise *fear, anger, despair, sadness (believe to open the body to pestilence ==Treatments== People were encourage to releasing humors through blood letting and cleansing bowel movement fa1025f7b910fe24bbc18eda99d9f3767d78f2d8 0 114 227 2014-05-30T18:37:21Z Mad cat 5345298 wikitext text/x-wiki In [[1348]], [[King Philip VI]] called upon the College of Masters of the Medical Facility of the University of Paris. There were 49 Master of [[Medicine]], and they created a report based on their opinions. Their report did not examine any victims and was more of an academic resource than a report on the situation of the [[Plague]]. The report reflected the periods scholastic structure of teaching, starting with four classic medical sources: [[Aristotle]], [[Hippocrates]], [[Galen]], and [[Persian Avicenna]]. This was the most influential medical document of its time and it taught to fumigate the air (or physically move). Also taught to avoid strong passions that might overheat the body or cool it too much. They also speculated that rotting fish and animals killed by the quote corrupted the atmosphere or something in the center of the earth corrupted the air. 41bd99c7ca3ad6177735dec3c9dfccee67c684a9 0 41 81 2014-05-30T23:28:47Z Mad cat 5345298 Created page with "Friars often served as nurses to [[Doctors]], helped in last rites, more educated that clergy, great preachers, often died as they were more physically active with parishioner..." wikitext text/x-wiki Friars often served as nurses to [[Doctors]], helped in last rites, more educated that clergy, great preachers, often died as they were more physically active with parishioners, and chose a life of poverty. ac13a2c254f0bdf48fd1980ed493bd386c4639ad 0 47 93 2014-05-30T23:36:11Z Mad cat 5345298 Created page with "Government tend to have little ability to manage resources. [[Kings]] often had little power. Governments tried to restrict gatherings, including funerals in order to prevent..." wikitext text/x-wiki Government tend to have little ability to manage resources. [[Kings]] often had little power. Governments tried to restrict gatherings, including funerals in order to prevent contamination. They also tried to minimized the use of church bells, prohibited wearing black by mourners, required graves to be 6 feet deep. These restrictions put the City Council into conflict with local [[Clergy]] quarreled when the council forbid religious procession. As the plague continued, the Government hired [[Guards]], [[Corpse Carries]], [[Gravediggers]], [[Street Cleaners]], [[Executioners]], and public health personal. These included [[Physicians]], [[Surgeons]], and [[Nurses]]. e90d4b31cd41da92870a86ab602eb9f413e9bc0e 0 48 95 2014-05-30T23:38:03Z Mad cat 5345298 Created page with "Prior to the plague, Gravediggers were part of [[Physicians]] and [[Apothecary]] [[Guilds]], tipping them with deceased clothing was customary. Many Gravediggers were arrogant..." wikitext text/x-wiki Prior to the plague, Gravediggers were part of [[Physicians]] and [[Apothecary]] [[Guilds]], tipping them with deceased clothing was customary. Many Gravediggers were arrogant because they knew the importance of their job during the epidemic. 1a9e9d2a4d9183cdfd43e0e03e1de91539106229 0 51 101 2014-05-30T23:41:11Z Mad cat 5345298 Created page with "==Greater Guilds== Including: *[[Physicians]] *[[Goldsmiths]] *[[Apothecaries]] *[[Bankers]] *Long-distance [[Merchants]] *[[Lawyers]] and [[Judges]] ==Lesser Guilds== Includ..." wikitext text/x-wiki ==Greater Guilds== Including: *[[Physicians]] *[[Goldsmiths]] *[[Apothecaries]] *[[Bankers]] *Long-distance [[Merchants]] *[[Lawyers]] and [[Judges]] ==Lesser Guilds== Including: *building trades *cloth production and sales *local businessmen *[[Artists]] and [[Craftsmen]] b772da61488fd17780dc8883161162add524e4e9 0 29 57 2014-05-30T23:44:33Z Mad cat 5345298 wikitext text/x-wiki Many Doctors accepted [[Magic]] as a form of [[treatment]], though often didn't perform it themselves. Despite [[Christians]] doing [[autospies]] in early 1300s, few Doctors knew basic [[Anatomy]]. ==Jewish Doctors== Jewish doctors were highly sought for their experience both trained and untrained. Outside of [[Rome]], they couldn't treat a [[Christian]] unless had a license or Christian partner. They also couldn't attend a [[University]] outside of Rome. 446e5a1516ebb8a20fe8039dc230333bf91065bc 0 60 119 2014-05-31T00:25:16Z Mad cat 5345298 wikitext text/x-wiki Prior to the [[Second Plague Pandemic]], [[Jews]] were hated and resented. This was mostly due to the belief by [[Catholics]] and [[Protestants]] of the Jews being responsible for the death of their Lord and Savior, [[Jesus Christ]]. Jews were seen as blind, hard-hearted, and evil for remaining wit their faith. Jews were forbidden to attend any [[Universities]]. Jews were generally [[Doctors]] or [[Money Lenders]]. [[Christians]] were suspicious of doctors and distrusting of money lenders. Over time, there were myths built up about [[Jewish customs]] that were unfounded. Such as [[Germany]] believing that Jewish men menstruate as women do, that their matzo bread was made with human blood, and that they captured Christian children so they could cook and eat them. As the plague swept across Europe in the mid-14th century, annihilating nearly half the population, Jews were taken as scapegoats, in part because better hygiene among Jewish communities and isolation in the ghettos meant in some places that Jews were less affected. Accusations spread that Jews had caused the disease by deliberately poisoning wells. During the time of the plague, the [[Catholic Church]] urged citizens not to hurt the Jews. [[Monarchs]], [[Nobles]], and [[City Patricians]] opposed [[Anti-Jewish mob violence]], though this was more for maintaining order rather than helping a minority. In [[1290]], [[King Edward I]] banished Jews from [[England]]. In [[1306]], [[King Philip IV]] of [[France]] arrested and seized the property of the Jews. [[Charles IV]] forbade anti-Jewish violence but granted immunity to the attackers and raided the spoils from destroyed communities ==Related Death== ===1348=== ====April==== Toulon, [[France]] - Jewish quarter was sacked, and forty Jews were murdered in their sleep. Corpses were dragged to the streets and violated. ====September==== 21: Bern, Chillon, [[Zurich]] - Castle of Chillon on Lake Geneva, Jews under torture admitted to being given poison to place in wells around [[Venice]]. ===1349=== ====January==== 9 - 16: Basel, [[Switzerland]] - The [[Guilds]] brought up charges against the Jews accusing them of poisoning the wells. Despite an attempted defense by the town council, 600 Jews together with the rabbi were burned to death. One hundred and forty children were taken from their parents and forcible baptized. The victims were left unburied, the cemetery destroyed and the synagogue turned into a church. The remaining [[Jews]] were expelled and not readmitted until 1869. ====February==== 14: Strasbourg, [[Germany]] (now France) - Earlier that month, a riot ensued in the town after corn prices fell. The Jews were accused of a conspiracy. The mayor and some members of the city council had voted against the action and were removed from office by the tradesmen. The entire Jewish population (2000) was dragged to the cemetery and burned to death. Only those who accepted [[Christianity]] were allowed to live. The new council voted that Jews could not return for 100 years and their property and possessions were divided amongst the burghers. Within six months Emperor Charles IV pardoned the town council for the murders. Twenty years later, Jews were re-admitted. ====March==== 1: Worms, Germany - Riots broke out in the town. Many Jews fled to Heidelberg, others in desperation set fire to their homes or were murdered. An estimated 420 people died that day. Their property was seized by the town. 21: Erfurt, Germany - After a mob marched into the Jewish quarter carrying a flag with a cross, the Jews tried to defend themselves. Over a hundred Jews were killed and much of the ghetto burned. Death varies from 100 - 3000. Some Jews set fire to their homes and possessions and perished in the flames before they could be lynched. ====May==== Jewish communities in [[Carcassonne]], [[Narbonne]], and La Baume were slaughtered 17: [[Barcelona]] Jewish Quarters plundered ====August==== 23: [[Cologne]], Germany - As the riots began, many of the residents took shelter in the synagogue. When it was attacked as well, the Jews inside set fire to it rather then be taken by the mob outside. Most of those who had not taken refuge in the synagogue were also murdered. Their property was confiscated by the Church, with the municipality and the Count of Juelich each fighting over their share. 24: Mayence, Germany & Breslau, Germany - After a mob marched into the Jewish quarter of Mayence carrying a flag with a cross, three hundred young Jews tried to defend themselves. Although as many as 200 of the attackers were killed, they soon overcame the defenders. Rather then be converted, the Jews set their houses on fire. 6,000 Jews died and another 4,000 died in Breslau. 9f78577cc402011138d283a87e9a7f75f08eb61b 0 71 141 2014-05-31T04:11:41Z Mad cat 5345298 Created page with "Plague in Marseille [[France]] broke out in Nov [[1347]], and remained at low levels until August 1348. However, there was little disruptions of Government and public life of ..." wikitext text/x-wiki Plague in Marseille [[France]] broke out in Nov [[1347]], and remained at low levels until August 1348. However, there was little disruptions of Government and public life of the city. 03938bbbb5f5079b10ea480907841a99528d4a31 0 32 63 2014-05-31T04:14:38Z Mad cat 5345298 wikitext text/x-wiki ==[[Economy]]== When [[Black Death]] struck England, it eliminated half the countries labor force. This caused the remaining labors value to increase. Employers responded quickly by raising wages, improving working conditions, and in-kind benefits such as food and drinks. [[King Edward III]] stirred to stop this and made employers roll back payment to that of [[1346]]. In [[1350]], new laws were passed that there were no side deals upon hiring, all men and women under the age of 60 had to work. ==Plague== Late [[1348]], the plague arrived in [[London]] via the road from [[Bristol]] through [[Oxford]]. By [[1349]], there were 290 victims die per day. 1/3 of the wealthiest perished. 552bfb8d1adb868f0fb0ea4604502e56e0684a23 0 77 153 2014-05-31T04:20:49Z Mad cat 5345298 Created page with "Merchants would often leave to stay ahead of the plague, leaving behind servants, partners, and wealth. Retail merchants would close up shop, which halted their income and de..." wikitext text/x-wiki Merchants would often leave to stay ahead of the plague, leaving behind servants, partners, and wealth. Retail merchants would close up shop, which halted their income and depriving customers of their wares. Surviving merchants profited from price inflation by death of competitors. 68fa396e184abf4d87dd055310647aa42c9be0d8 0 82 163 2014-05-31T20:51:44Z Mad cat 5345298 wikitext text/x-wiki Mongols ruled [[China]] as the [[Yuan Dynasty]] to [[1368]], It is believed that [[Jani beg]] of the [[Golden Horde]] was responsible for spreading the [[plague]] ==Story Ideas== Yuan Dynasty was controlled by [[Vampires]], using the Mongols. dfe91fb92a69d127838267c9976baa3ea356e64f 0 57 113 2014-05-31T21:04:29Z Mad cat 5345298 Created page with "Monastic infirmaries were models for early hospitals as they were staffed by religious men and women, mostly [[Nuns]]. Monasteries tended to be better built and were cleaner t..." wikitext text/x-wiki Monastic infirmaries were models for early hospitals as they were staffed by religious men and women, mostly [[Nuns]]. Monasteries tended to be better built and were cleaner than most other building, more hygienic. They were better supplied with food and medical supplies than typical residential location. Despite their being a hospital, the plague affected members of the Monastery, losing 45.1% of their population. In light of the plague, women were expected to procreate than be unfruitful within the cloister. 74025cd158eef11b2f8ca5f83e0569d16971f1ed 0 84 167 2014-05-31T21:13:57Z Mad cat 5345298 Created page with "Muslim had 3 principal teaches regarding the plague *1st, faithful Muslims was a mercy to receive the plague by Allah as they would enter Paradise as martyrs **Infidels was a ..." wikitext text/x-wiki Muslim had 3 principal teaches regarding the plague *1st, faithful Muslims was a mercy to receive the plague by Allah as they would enter Paradise as martyrs **Infidels was a punishment for faithlessness and sin as they are damned and punishment is just *2nd, there is no randomness to who is affected, since it was directed by Allah *3rd, no Muslim would enter or leave a place stricken by plague **doing so would an inadvisable challenge to Allah fea65ee7ff215f842a1075e98928db18fa05adcf 0 65 129 2014-05-31T22:27:28Z Mad cat 5345298 wikitext text/x-wiki ==Laws== Laws during the plague were more concerned with public health than any other crime. Various Laws of the time included: *Hiding the sick was a crime *Secret burials was a crime *Gathering in crowds or conducting funerals was forbidden *If victims were barricaded in their houses, they became criminals if they opened the doors or windows *Possession, trading or selling of clothes, bedding, furnishing, or any other belongings of victims was prohibited Christian (local) Government regularly passed laws against sexual sins and drunkenness including *Gambling *Blaspheming *Heresy *Swearing *vagrancy They also prohibited attending the theatre. ====Florence==== Passed a law banning people and goods from infected places ==Various Crimes== During the time of the plague, normal criminal activity increased, taking advantage of difficult times *Burglary *assaults *property crimes *theft *abandonment *moral transgressions (often ignored) **drunkenness **gambling **fornication As people died, wills were disputed over, leading to fraud, identity theft, or despoiling young heirs. ==Punishments== Punishments could be brutal, involve torture, and very public to enhance deterrence. Capital punishments included hanging, decapitation, and firing squads [[Seville]], [[Venice]], [[Marseille]] punished lighter offenses with gallery duty, while others imposed plagued-related duties as grave digging ==Corpse Carriers== [[Corpse Carriers]] were often charged with: *theft, bribery, physical violence, rape, dereliction of duty *murder **poisoning **smothering **violence *some were charged with necrophilia and [[witchcraft]] ==Gravediggers== [[Gravediggers]] were charged with theft, murder, drunkenness, and being around healthy people ==Public Servants== Civil and health board magistrates were subject to: *flight *theft *negligence *bribery *other forms of corruption e83ad7d02f2aea8b5a379f2852d058578eede31f 0 7 13 2014-06-01T07:36:38Z Mad cat 5345298 Created page with "Aristocrats were as susceptible to plague as [[commoners]], even thought their diets were richer, houses made of stone, better access to medical care. The only advantage they ..." wikitext text/x-wiki Aristocrats were as susceptible to plague as [[commoners]], even thought their diets were richer, houses made of stone, better access to medical care. The only advantage they have over commoners was mobility, as they possessed multiple residences. They also had friends and family to take them in for places that seemed to not be in path of the plague or plague already hit. Aristocrats were hit hard economically and socially. Their status, wealth, and power rested in their lands. They needed people to work their lands, people often fled out of the path of the plague or nearest cities. 528eee53f18788395546342c189914624248bfed 0 86 171 2014-06-01T07:51:32Z Mad cat 5345298 Created page with "Nurses were staffed with unmarried women, lay or [[Nuns]]. Some Nurses "professional" [[Physicians]], [[Surgeons]], and [[Apothecaries]]. Their duties included changing banda..." wikitext text/x-wiki Nurses were staffed with unmarried women, lay or [[Nuns]]. Some Nurses "professional" [[Physicians]], [[Surgeons]], and [[Apothecaries]]. Their duties included changing bandages, administered medicines, collected urine. During [[Second Plague Pandemic]], many orders of [[Catholic]] nursing nuns sprang up. 8520fb47ade7cf5d19a3dfc1ffe0cf196ed639fb 0 88 175 2014-06-01T18:29:24Z Mad cat 5345298 wikitext text/x-wiki Paris was the symbolic capital of [[French]] [[Kings]], it was the seat of Europe's premier university. In June 1348, the University wrote a compendium outlining understanding of the disease. Paris was also the center of the French church. The [[Seine River]] connected Paris to the sea. All roads from Paris stretched out in all directions. Paris was the center of the 100 Years' War in [[1348]] August 20th, 1348 the first cases of the plague were witnessed, death rose rapidly in the fall and tapered off during the winter. After the winter, it continued again until the fall of [[1349]]. During the time, strick laws against blasphemy were imposed *1st offense: cut off a lip *2nd offense: cut off other lip and 1/3 of tongue ==Story Ideas== French Commander upset that the [[Templars of New]] won't help defend Paris from the [[English]]. [[Jacques de Volker]] argues that he won't order his men to fight their own countrymen. The Templars are there to protect the French Army from Vampires, not fight their wars. Commander argues that when the English attack, they won't protect the Templars. Also stating they don't need them to fight [[Vampires]], and quite sure they don't exist. Jacques challenges him to walk into a dark forest in the night, see if that changes his mind. e0f3d410d900cadd89456086416e5a3a761b7749 0 89 177 2014-06-01T18:35:10Z Mad cat 5345298 Created page with "Parish is the smallest subdivision of a [[Christian]] [[Diocese]]. Parishes are centered on a church served by 1 or more [[Priests]]. They are both a geographically bounded ar..." wikitext text/x-wiki Parish is the smallest subdivision of a [[Christian]] [[Diocese]]. Parishes are centered on a church served by 1 or more [[Priests]]. They are both a geographically bounded area and a worshiping community. Late-medieval rural parish might include several [[villages]] and scores of square miles, being served by a single priest. London parishes covered 20 - 100 acres, with 1200 - 4500 parishioners. During [[1347]] - [[1352]] parishes changed, with Priests and Parishioners died and villages disappeared. Parishes lost money. c84d5438783ab159488cbba1d7e93d61cc513393 0 90 179 2014-06-02T04:42:14Z Mad cat 5345298 wikitext text/x-wiki During the initial outbreak, Peasants had a similar percentage of death compared to upper class. However, Peasants constituted 80% - 90% of the total population. Peasants was a term, not a class of people. There were varying types of Peasants that were separated by *mobility *income *wealth *specialized skill Peasants often lived in villages, and had certain freedoms over [[Serfs]]. They could have money and better living arrangements, they could leave their land or renegotiate the terms on their leases. When the plague hit, many used it to purchase land. Types of jobs Peasants had: *Miller *Blacksmith *Carpenters *Masons *Day laborers *Female servants 9906cc2dfb15dde841149ec9b054b41a99143f4b 0 104 207 2014-06-02T04:42:57Z Mad cat 5345298 Created page with "Serfs were tried to villages or lands. Landlords could buy and sell land the and the people were part of the deal. Serfs stayed out of tradition and obligation. They were depe..." wikitext text/x-wiki Serfs were tried to villages or lands. Landlords could buy and sell land the and the people were part of the deal. Serfs stayed out of tradition and obligation. They were dependent on their landlords for equipment, justice, defense, and other necessities. Serfs were not allowed to relocate due to custom and law, but once the plague started, many did to better landlords, reconnected with family, or lived on their own. 06d83583ce19a8f8edb92aee8b783fee2c2cfdb5 0 91 181 2014-06-03T04:09:53Z Mad cat 5345298 wikitext text/x-wiki Official Physicians had to go through training at medical school through a University. At the University, there was a focus on hypothetical studies over practical knowledge. Starting in the 13th Century, [[Italy]] Physicians formed local boards called colleges, which contained only university-educated practicing physicians to control who became a physician, to set and uphold standards of conduct, and advised civil authorities. By the 14th Century, medical education ensured there were more physicians. Elizabeth's 9,000 English parishes shared 814 physicians (11:1) (doesn't list population, just parishes). *London had 1 physician for 4,000 residences *Barcelona 1 physician for 1,450 residences *Venice had 1 physician for 2,222 residences *Lyons had 1 physician for 4,143 residences Physicians were often vilified, like [[Clergy]] and [[Lawyers]], they were arrogant and ineffective. They often charged too much and knowingly defrauded patients. They would make or keep their patients sick to empty their wallets. Often mocked for their Latin gibberish and dependent on astrology. In 1348, [[Orvieto]], Italy Doctor [[Matteo du Angelo]] got paid 4x the normal salary received free housing, immediate citizenship, and free meals. ==Black Plague== Between 1347 - 1352, [[Montpellier]] lost entire facility of physicians, [[Venice]] lost 20 - 24, [[Perpignan]] lost 6 of 8. When Physicians visited the sick in their homes, they took the pulse, estimated the fever, examined urine and excrement. There was very little they could do except provide comfort with opiate containing drugs as theriac. As the threat of plague, they began distancing themselves from victims, staying at arms lengths. During the decline of death tolls during the plague, Physicians took credit for their remedies/treatments at stopping the plague. 5833123bff00e12eac46bf2888ce593029164711 0 101 201 2014-06-03T04:22:44Z Mad cat 5345298 Created page with "In [[1350]], an enormous number of people flocked to the monastery of [[St. Peter]] at [[Hennegau]] when discovered there was relics of St. Sebastian in a shrine there. As a ..." wikitext text/x-wiki In [[1350]], an enormous number of people flocked to the monastery of [[St. Peter]] at [[Hennegau]] when discovered there was relics of St. Sebastian in a shrine there. As a protector from the bubonic plague, Sebastian was formerly one of the [[Fourteen Holy Helpers]]. Sebastian, like [[Saint George]], was one of a class of military martyrs and soldier saints of the Early [[Christian]] Church whose cults originated in the 4th century and culminated at the end of the Middle Ages, in the 14th and 15th centuries both in the East and the West. Details of their martyrologies may provoke some skepticism among modern readers, but certain consistent patterns emerge that are revealing of Christian attitudes. In Catholicism, Sebastian is the patron saint of [[Archers]] and of a holy death. 68ed8367c2830867261e8ba8ef2068b8fc2fa19d 0 40 79 2014-06-03T04:42:26Z Mad cat 5345298 wikitext text/x-wiki The Fourteen Holy Helpers are a group of saints venerated together in [[Roman Catholicism]] because their intercession is believed to be particularly effective, especially against various diseases. This group of Nothelfer ("helpers in need") originated in the 14th century at first in the [[Rhineland]], largely as a result of the epidemic (probably of bubonic plague) that became known as the [[Black Death]]. At the heart of the fourteen were three virgin martyrs: [[Saint Margaret]] with the dragon [[Saint Barbara]] with the tower [[Saint Catherine]] with the wheel those are the three holy maids. Protection from the Plague *[[Saint Christopher]] *[[Saint Giles]] *[[Saint Sebastian]] *[[Saint Roch]] *[[Nicholas of Tolentine]] *[[Rosalia in Palermo]] Help with headaches *[[Saint Dennis]] Help with Ills of the Throat *[[Saint Blaise]] Help with Abdominal Maladies *[[Saint Elmo]] Fever *Saint Barbara Epilepsy *[[Saint Vitus]] Patron of Physicians *[[Saint Pantaleon]] Temptation on the Deathbed *[[Sain Cyriacus]] Sudden and Unprovided-for Death *Saint Christopher *Saint Barbara *Saint Catherine Good Confession *[[Saint Giles]] Healer of Family troubles *[[Saint Eustace]] Protection for Domestic Animals *Saint George *Saint Elmo *Saint Pantaleon *Saint Vitus Safe Childbirth *Saint Margaret For one or another of the saints in the original set, [[Anthony the Anchorite]], [[Leonard of Noblac]], [[Saint Nicholas]], [[Saint Sebastian]], [[Oswald the King]], [[Pope]] [[Sixtus II]], [[Saint Apollonia]], [[Dorothea of Caesarea]], [[Wolfgang of Regensburg]] or [[Saint Roch]] were sometimes substituted. In [[France]] an extra "helper" is added, the [[Virgin Mary]]. 19aece1b08bfb3cb634cdb9370c96073eb131ca9 0 14 27 2014-06-03T05:04:55Z Mad cat 5345298 wikitext text/x-wiki ==Believed Causes== [[Louis Heyligen]] told tales from eastern [[India]] of rain of scorpions, frogs, lizards, snakes, and other poisonous animals. This originated in [[China]] when [[Gabriele de Mussis]] reported serpents and toads fell from the sky, entered homes, and poison inhabitants before eating them. Both were considered causes of [[Black Death]]. [[Heyligen]] reported the belief that the [[corrupted air]] also affect sea life, and people avoided eating saltwater fish in fear of poison. Some felt the plauge was signs of the [[Apocalypse]]. The chief explanation for plague was poisoned air, also known as [[Miasma Theory]]. The plague was considered a product of both celestial and natural forces; working through hidden (occult) mechanisms. ==Blame== Many were blamed for purposely spreading the plague including [[Jews]], [[Gypsies]], [[Lepers]], [[Satanists]], [[Thieves]], [[Vagabonds]], [[Protestants]], [[Corpse Carriers]], foreigners, pilgrims, caregivers, [[Muslims]], and simply the malevolent. Those suspected were tried and found guilty, hundreds were executed. Some were thought to spread deadly ointments on door handles, poisoned civic wells, or poisoned food and/or medicine. They believed they put corpses and dead animals in wells. In [[Visby]], several "foreigners" were burned for well poisoning in [[1350]] In Sept [[1348]], a [[Geneva]] court extracted a confession from a Savoyard Jew that a rabbi gave him poison to contaminate wells, cisterns, and springs to kill as many [[Christians]] as possible. Likely obtained through tortured, this sparked anti-semitism in [[Germany]], destroying many [[Jewish]] communities. Poor, [[Prostitutes]], and other undesirables would be expelled by the government for no real reason. Cities often associated them with the disease, with poorer sections of the villages and cities cordoned off. Those expelled would often seek shelter in nearby woods or workers' huts. ==Actual Causes== bc777f3b0a1098017a92a212ec948c0acd3b88a2 0 93 185 2014-06-03T05:19:05Z Mad cat 5345298 wikitext text/x-wiki Priest were men who were ordained in a special sacrament. One who was ordained was an aide to a Bishop. They were armed with spiritual powers and authority to administer most of the [[Seven Sacraments]]. Most could: *Cure souls *Baptize *Hear [[Confessions]] *Say [[Mass]] *[[Preach]] *[[Witnessing]] *[[Bless Marriages]] *Give [[Last Rites]] *Performing funeral masses They would also teach and give counsel. Village or group of villages would have its own pastor. A town would have several parishes and several priest per parish while Large cities many more parishes and hundreds of clergy. All bishops and Pope had to be a Priest. During time of plague, priests were required to visit each parishioner. They were also required to give Extreme Uncction or Last Rites. Proper preparation for death included *last confession and communion *anointing with holy oil *special prayers at bedside Due to their duties, Priests exposed themselves to plague several times a day. Some used extra measures to decrease their own sickness, including: *hearing confession through a flame to purify the victim's breath *using a long spatula to sever communion *doing either one outside a window Also served in pest houses and hospitals, as celebrants at funeral masses, at the graveside while these services were allowed In order to replace their numbers, Bishops would ordained younger, less experienced and less well-educated men. New and well established chaplains and priests were privately hired for better pay to do pray and do mass c694418d364bbc3192ea0ec59232436b9ab2aed1 0 94 187 2014-06-03T06:34:59Z Mad cat 5345298 Created page with "There were many reasons people were sent to prison during the Middle Ages. Kings imprisoned people for those who displeased them. Churches imprisoned blasphemers, heretics, an..." wikitext text/x-wiki There were many reasons people were sent to prison during the Middle Ages. Kings imprisoned people for those who displeased them. Churches imprisoned blasphemers, heretics, and their own criminal clergy. Cities would keep actual criminals and debtors or those who could not meet their financial obligations. Mediterranean seaports, such as Marseille and Venice, kept prisoners of war and convicts as gallery slaves, serving as oarsmen and were often chained to their posts when in port. Prisons during this time were inhuman, often lacking of sanitation, poor quality food and water, little sun or light, and were overcrowded. During the plague, Prisons and Prisoners were greatly ignored. If the administrator overseeing the prison took ill or died, the inmates could be left without food or water for days or even weeks. 3477f56286c2dd30f72e41ea31ed3d81c8618488 0 78 155 2014-06-03T06:36:20Z Mad cat 5345298 wikitext text/x-wiki [[Hippocrates]] followers believed that if someone became ill, it was through their diet, constitution, or was by accident. If a group of people got sick, the conclusion made was the one thing they all shared... air. It was believed that air could have bad things suspended in it. This was supported by the fact that bad smells could cause nausea. Some believed that vapors from dead animal carcasses petrified the air, causing [[pestilence]]. [[Heyligen]] reported the belief that the corrupted air also affect sea life, and people avoided eating saltwater fish in fear of poison. Due to misama theory of bad odors caused the plauge, many Prophylaxes relied on plants of sweet smells to counteract it. a1ba538fc86cd18fa5d609a43e6ff466ec6063a1 0 96 191 2014-06-03T22:57:36Z Mad cat 5345298 Created page with "Public heath was a serious issue, being one of the leading causes of the plague spreading. ==Main Cause== Most cities suffered from animal waste including dogs, cats, horses,..." wikitext text/x-wiki Public heath was a serious issue, being one of the leading causes of the plague spreading. ==Main Cause== Most cities suffered from animal waste including dogs, cats, horses, chickens, and pigs. In the streets and byways was human waste, garbage, and other waste water. Most runoff of sewers and streams drained into rivers. No one cared, as they though it was a problem for those down river, not upriver. It also affect groundwater. Based on Miasma theory, Butchers often were told to work away from a city due to the bad smells produced. ==Solutions Taken== Based on Moral legislation, most cities banned gambling, prostitution, drunkenness. Anyone considered a sinner was banned. 80dab0f9d6b419763a43eff855526694e61f0011 0 97 193 2014-06-03T23:04:44Z Mad cat 5345298 Created page with "Purgatives was another curative theory like [[Humoralism]] and [[Miasma]] theory. It was basically the idea of re-balancing the body by purging your body by aiding of: *vomiti..." wikitext text/x-wiki Purgatives was another curative theory like [[Humoralism]] and [[Miasma]] theory. It was basically the idea of re-balancing the body by purging your body by aiding of: *vomiting *sweating *urinating *defecating Laxatives were namely used, both natural and ones made by [[Apothecaries]], also diuretics and suppositories. 1ebb62e1ce47d15b2c4cef402cbb16642283600d 0 99 197 2014-06-03T23:31:38Z Mad cat 5345298 wikitext text/x-wiki [[Doctors]] used several treatments ==Galenists== They saw the plague as poison/humoral imbalanced and stressed foods, drinks, and oral medications and redressed the imbalance: Coolants *vinegar *cucumbers *oranges Warmers *Ginger *[[Garlic]] *Cloves *Honey Moisteners, dryings, stupefactives for pain, [[Purgatives]], lubricants, and softeners ==Folk Medicine and Alchemy== Stressed "fighting poison with poison". Theriac and mithridatum were considered effective due to containing snake poison. Mercury also was a poison and worked the same way. [[Alchemists]] sought the philosophers stone, which believed a universal remedy, as it could turn base metals into [[Gold]]. When gold was dipped into rosewater, juices, syrups, wine; the water absorbed the gold energy (believed to be sun energy, clenching). This made it able to cure the plague. Some used alcohol instead of water, while others used powder forms of gold, emerald, pearl, sapphire instead of gold rock. 899c4df10e736da1c4dd9fb35f57ed16f91c0294 0 70 139 2014-06-03T23:53:12Z Mad cat 5345298 Created page with "During the plague, lots of men and women died. Society and the Church taught women to define themselves being married. Men were taught the importance of carrying out their blo..." wikitext text/x-wiki During the plague, lots of men and women died. Society and the Church taught women to define themselves being married. Men were taught the importance of carrying out their bloodline. As spouses died, men and women sought to get remarried. Some sketchy men used this as an opportunity to marry wealthy widows, since society disfavored being a widow. Men used this as a way to change social class. During the plague and later epidemics, marriage increased dramatically. In [[Givry in Burgundy]], between [[1336]] - [[1341]], there was an average of 17.5 marriages per year. In [[1347]], there were 2000 people in Givry. By [[1348]], over 700 people were killed, and there was no marriages. In [[1349]], there were 86 marriages, nearly 400% increase. The Church had always taught the value of large families and celibate preachers and had mostly ignored Illicit sex before 1350. During the plague and well after, Preachers, Confessors, and Legislators took up the cause of sex for procreation only. The church also condemned contraceptives, prostitution, homosexuals, and other fornicators. Church also encouraged sons and daughters to marry early for the sake of family and state. 7f87542160a0b749248e9d4d21b5e45e91d8c308 0 20 39 2014-06-04T00:08:21Z Mad cat 5345298 Created page with "Due to rapid death of men and women, cities changed their policies of people becoming Citizens. [[Orvieto]], [[Italy]] in [[1349]] granted all immigrant's automatic citizensh..." wikitext text/x-wiki Due to rapid death of men and women, cities changed their policies of people becoming Citizens. [[Orvieto]], [[Italy]] in [[1349]] granted all immigrant's automatic citizenship rights with no duties to pay taxes or serve in the army for 10 years [[Venice]] gave immigrants with families full citizenship after only one year. Cities sought innovative ways to draw in people to fill the gaps of labor forces and re-population, including: *immediate citizenship *tax and service exemption *free housing *high wages *business subsidies *immediate [[Guild]] membership Large cities had no problems getting immigrants 12429ab7a33870ea73cf86c24effb48d72343476 0 100 199 2014-06-04T00:10:13Z Mad cat 5345298 Created page with "Rome was a shell of its former self, since the [[Pope]] was not there. In [[1350]], celebration in Rome for [[Jubilee]]." wikitext text/x-wiki Rome was a shell of its former self, since the [[Pope]] was not there. In [[1350]], celebration in Rome for [[Jubilee]]. 2537e26f4847c6006add64c58045ab4e83ab57ff 0 79 157 2014-06-04T00:12:40Z Mad cat 5345298 wikitext text/x-wiki [[1348]] Milan was light hit by the plague, only 3 families had been hit. They did this by not allowing anyone in from places suspected of plague and isolated anyone who appeared to have the plague. d4765ab15013b1b8a8722f48cc9efac142d75f19 0 108 215 2014-06-04T00:57:25Z Mad cat 5345298 Created page with "In premodern times, one's socio-economic class was an important part of someones identity. Dress and other forms of display were meant to reflect accurately class or status or..." wikitext text/x-wiki In premodern times, one's socio-economic class was an important part of someones identity. Dress and other forms of display were meant to reflect accurately class or status or station in life. To dress or act above or below one's station was at least unseemly or at worst a form of fraud. Even today, it is illegal to wear priestly vestments or a police uniform if one is not entitled to. Sumptuary Laws were laws that forbade people within a community to dress or act publicly above their station. Due to the plague, access to wealthy people's clothing was easier to obtain, whether by purchase or theft. The earliest sumptuary regulations in [[Christian]] Europe were Church regulations of [[Clergy]], distinguishing what ranks could wear which items of vestments or (to a lesser extent) normal clothes on particular occasions; these were already very detailed by 1200, in early recensions of canon law. Next followed regulations, again flowing from the church (by far the largest bureaucracy in Medieval Europe), attempting to enforce the wearing of distinctive clothing or badges so that members of various groups could be readily identified, as branded criminals already could be. The groups covered included [[Jews]], [[Muslims]], heretics such as [[Cathars]] (repentant ones were made to wear the Cathar yellow cross), [[Lepers]] and sufferers from some other medical conditions, and [[Prostitutes]]. The enactment and effectiveness of such measures was highly variable — efforts to make lepers wear long whitish robes were apparently not successful, as they are usually shown in pictures wearing normal clothes, but carrying a horn or rattle to warn others of their approach. Sumptuary laws issued by secular authorities aimed at keeping the main population dressed according to their "station" do not begin until the later 13th century. These laws were addressed to the entire social body, but the brunt of regulation was directed at women and the middle classes. Their curbing of display was ordinarily couched in religious and moralizing vocabulary, yet was affected by social and economic considerations aimed at preventing ruinous expenses among the wealthy classes and the drain of capital reserves to foreign suppliers. The efforts to make Jews and Muslims dress distinctively date from [[1215]] or shortly before. One aspect of medieval sumptuary laws was to make the Jewish and other non-Christian populations identifiable by the wearing of special yellow badges or the conical Jewish hat, the latter having initially been a voluntary form of distinctive dress imported from the Islamic world. Canon 68 of the Fourth Council of the Lateran in 1215 stipulated that Jews and Muslims should wear distinctive clothing; avoiding sexual contact between the populations was the reason given. The Jews of [[Castile]], the largest population in Europe, were exempted by the pope four years later, but elsewhere, local laws were introduced to bring the canon into effect. In much of Europe, Jews were supposed to wear the [[Judenhut]] or a yellow badge in the form of a wheel or ring (the "rota"), or, in England, a shape representing the Tablets of the Law. Muslims usually were supposed to wear a crescent-shaped patch or Eastern dress. Enforcement of these laws seems to have dwindled gradually, and the hat is not often seen in pictures after the 15th century, although the ring continues after that. 0a5e10c8089546b89d9ac3c09a825a22c5539312 0 112 223 2014-06-04T01:08:52Z Mad cat 5345298 Created page with "Tumbrels were large, two-wheeled carts used in European cities for carting goods and waste; drawn by a single [[Horse]] so it could maneuver in narrow streets and alleyways an..." wikitext text/x-wiki Tumbrels were large, two-wheeled carts used in European cities for carting goods and waste; drawn by a single [[Horse]] so it could maneuver in narrow streets and alleyways and easily dumped by tipping backward on a single axle. During the plague, corpses were stacked in back, could hold 30 - 50 corpses. It appears, despite drawings, that cloth covers were not used. 122171f63dc31abc5f161b4d736312684b2949c9 0 56 111 2014-06-04T04:53:11Z Mad cat 5345298 wikitext text/x-wiki Horses in the Middle Ages differed in size, build and breed from the modern horse, and were, on average, smaller. They were also more central to society than their modern counterparts, being essential for war, agriculture, and transport. Consequently, specific types of horse developed, many of which have no modern equivalent. While an understanding of modern horse breeds and equestrianism is vital for any analysis of the medieval horse, researchers also need to consider documentary (both written and pictorial) and archaeological evidence. Horses in the Middle Ages were rarely differentiated by breed, but rather by use. Significant technological advances in equestrian equipment, often introduced from other cultures, allowed for significant changes in both warfare and agriculture. In particular, improved designs for the solid-treed saddle as well as the arrival of the stirrup, horseshoe and horse collar were significant advances in medieval society. During the decline of the [[Roman Empire]] and the Early Middle Ages, much of the quality breeding stock developed during the classical period was lost due to uncontrolled breeding and had to be built up again over the following centuries. ==Destrier== The destrier is the best-known war horse of the medieval era. It carried knights in battles, tournaments, and jousts. It was described by contemporary sources as the Great Horse, due to its significance. These horses were usually stallions, bred and raised from foalhood specifically for the needs of war. They had powerful hindquarters, able to easily coil and spring to stop, spin, turn or sprint forward. They also had a short back and well-muscled loin, strong bone, and a well-arched neck. From medieval art, the head of the destrier appears to have had a straight or slightly convex profile, strong, wide jaw, and good width between the eyes. Traits: *Renowned and admired for its capabilities in war *well trained *required to be strong *fast and agile *Highly prized *uncommon *Good for Joust *Often referred to as "Great Horse" A 14th-century writer described them as "tall and majestic and with great strength". Being a subjective term, it gives no firm information about its actual height or weight, but since the average horse of the time was 12 to 14 hands (48 to 56 inches (120 to 140 cm)), thus a "great horse" by medieval standards might appear small to our modern eyes. While highly prized by knights and men-at-arms, the destrier was not very common. Most knights and mounted men-at-arms rode other war horses, such as coursers and rounceys. These three types of horse were often referred to generically as chargers. It is probable that the modern Percheron draft breed may be a descendant in part from the Destrier, though it is probably taller and heavier than the Destrier. Stallions were often used as war horses in Europe due to their natural aggression and hot-blooded tendencies. A thirteenth century work describes destriers “biting and kicking’ on the battle field and “in the heat of battle, war horses were often seen fighting each other.” ==Coursers== A courser is a swift and strong horse, frequently used during the Middle Ages as a warhorse. It was ridden by knights and men-at-arms. *Preferred for hard battle *Light, fast and strong *They were valuable **Not as costly as the Destrier *Frequently for hunting The courser was more common than the destrier, and preferred for hard battle as they were light, fast and strong. They were valuable horses, but less expensive than the highly prized destrier. Another horse commonly ridden during war was the rouncey, which was an all-purpose horse. This is a catch-all description of a good cavalry horse during the Middle Ages. According to at least one recent book on the subject on medieval war horses, this was the most common type horse used in warfare. Coursers were steady, long winded horses. They wouldn’t be as refined or well trained as a Destrier, but then the Courser didn’t cost as much either. In today’s modern era, we’d refer to the Courser as an endurance horse, hunters or working ranch horses. ==Rouncey== The term rouncey (also spelt rouncy or rounsey) was used during the Middle Ages to refer to an ordinary, all-purpose horse. They were used for riding, but could also be trained for war. It was not unknown for them to be used as pack horses. *General-purpose *Could be a riding horse **Or trained as a war horse *Commonly used by: **Squires **Men-at-arms **Poorer Knights *Wealthy Knights could keep them for their retinue *vs Destriers: good for swift pursuit *Sometimes used as a pack horse, never as a cart horse. This term usually described the general purpose combined work/riding horses. rouncies were common grade horses of no particular breeding or training except that they were indispensable in getting from point A to point B and did the bulk of muscle work people called upon horses to perform another name they are referred to is as Hackneys or Hack Horses. ==Palfrey== *Expensive in Price **same as a destrier *Popular with nobles and high ranked knights for: **riding **hunting **ceremonial use This was a well bred horse that was used for general purposes such as riding, war and travel. In the Middle Ages the Palfrey were often gaited horses, but this was not an absolute requirement. If you were a person of substance in the middle ages, this was the horse you’d most likely own. Very finely bred mules were often bred for ladies or clergy and called Palfreys. These horses were also called Jennets or Jenet (Fr.) f96198d5459c928de75fb8d71063a869a1597173 0 115 229 2014-06-04T04:54:40Z Mad cat 5345298 Created page with "Urine was believed to be the filtered overflow of blood from throughout the body. Observation of urine was supposed to reveal much about one's general health or aid in diagnos..." wikitext text/x-wiki Urine was believed to be the filtered overflow of blood from throughout the body. Observation of urine was supposed to reveal much about one's general health or aid in diagnosing illness, which was the preferred method by plague [[Doctors]], as they could analyze it away from the patient and match the color. e57dfee6998be8dde0fac4d341ef3144eb16847f 0 118 235 2014-06-04T04:56:46Z Mad cat 5345298 Created page with "The Bible says that [[Jesus Christ]] is the perfect intercessor for people before God. Jesus was the final judge and accepted by many Christians as the ultimate cause of plagu..." wikitext text/x-wiki The Bible says that [[Jesus Christ]] is the perfect intercessor for people before God. Jesus was the final judge and accepted by many Christians as the ultimate cause of plague. Christians during this time felt that Mary was intercessor for Jesus. A "cult of Mary" manifest itself in countless hymns, prayers, icons, churches, Cities: Santa Maria, St. Mary, Notre Dame (our Lady) were named for her. When the plague hit in 1347, people naturally blamed Christ the Judge and turned to Mary. Pope Clement had a silver statue of Mary made and processed through in 1348 5d62a68d6fb2fe7781297d0d5d79aa40c5d10ac5 0 73 145 2014-06-04T05:06:39Z Mad cat 5345298 Created page with "Vast majority of conditions, diseases, and injuries were handled by women. Only when a patient worsened might a specialist be called, though this might have also been a woman ..." wikitext text/x-wiki Vast majority of conditions, diseases, and injuries were handled by women. Only when a patient worsened might a specialist be called, though this might have also been a woman healer. Women practitioners outnumbered medical school educated physicians and guild-licensed surgeons 1000:1. Women were barred from formal medical education or [[Guild]] membership, and unable to shared their experience, knowledge, and skills publicly in urban setting. One notable exception was midwives, who handled births and only called in specialist if something went wrong the [[Midwife]] couldn't handle. Wives of manorial lords, noblewomen, and wives of [[Protestant]] clerics took it upon themselves to know first aid, complicated procedure, herb lore, some dentistry, and rudiments of surgery. Wives or daughters of [[Surgeons]] who died would often carry on the family business. While not licensed but were allowed to practice (this stopped mostly in the 1500s). f617309acd015eeaaf2c11e86fad45adc6b55332 0 72 143 2014-06-04T05:48:22Z Mad cat 5345298 wikitext text/x-wiki Medical astrology (traditionally known as Iatromathematics) is an ancient medical system that associates various parts of the body, diseases, and drugs as under the influence of the sun, moon, and planets, along with the twelve astrological signs. Each of the astrological signs (along with the sun, moon, and planets) is associated with different parts of the human body. By 1347, Western physicians had long believed that celestial bodies, including planets, stars, and constellations, played important roles in affecting people's health. According to medical astronomy, each of the 12 zodiacal constellations had a direct relationship with one area of the human body Physicians, surgeons, and patients tried to schedule or avoid dates for medical procedures to achieve best results. Ones horoscope could suggest anatomical areas of weakness or strength. This was known as melothesia *Aries - head, face, brain, eyes *Taurus - throat, neck, thyroid gland, vocal tract *Gemini - arms, lungs, shoulders, hands, nervous system, brain *Cancer - chest, breasts, stomach, alimentary canal *Leo - heart, chest, spine, spinal column, upper back *Virgo - digestive system, intestines, spleen, nervous system *Libra - kidneys, skin, lumbar region, buttocks *Scorpio - reproductive system, sexual organs, bowels, excretory system *Sagittarius - hips, thighs, liver, sciatic nerve *Capricorn - knees, joints, skeletal system *Aquarius - ankles, calves, circulatory system *Pisces - feet, toes, lymphatic system, adipose tissue The western astrology planets are also associated with certain portions and functions within the body: *Sun - heart, spine, and general vitality *Moon - stomach, digestive system, female organs, lymphatic system *Mercury - brain, central nervous system, thyroid gland, five senses, hands *Venus - throat, kidneys, thymus gland, sense of touch, ovaries *Mars - muscles, head, adrenal glands, senses of smell and taste *Jupiter - liver, thighs, feet, growth, pituitary gland *Saturn - skin, hair, teeth, bones, the body's defenses, spleen *Uranus - parathyroid gland, neural activity, aura *Neptune - pineal gland, psychic healing *Pluto - pancreas, metabolism, elimination After examining an individual's natal chart, a medical astrologer may give advice to the client about the areas of the body in which they are most likely to experience trouble. For instance, an individual with the Sun, Moon, Ascendant, or many planets in the sign of Aries is presumed to have more headaches than other people because of the association of Aries with the head. A person with Taurus strong in the natal chart is predicted to have many sore throats and problems with the voice because of the Taurean association with that particular part of the body. 78e6d92de5569c3ea9a714c8901a30473ffda796 0 46 91 2014-06-04T05:52:16Z Mad cat 5345298 Created page with "Gold has the unique ability to absorb magical energy. But only holy magic users can use it and requires more steps. [[Alchemists]] don't know this but know it can be done, and..." wikitext text/x-wiki Gold has the unique ability to absorb magical energy. But only holy magic users can use it and requires more steps. [[Alchemists]] don't know this but know it can be done, and believe they can do it, but they lack the magic. 26ac0397660d64ff3ac617d40a58229a4bb1d323 0 103 205 2014-06-04T05:54:12Z Mad cat 5345298 Created page with "Vampires called it the Works of Nature. Not to be confused with Mother Nature." wikitext text/x-wiki Vampires called it the Works of Nature. Not to be confused with Mother Nature. eadce6701b8c0cc9dcf3c3fcdc277387a7095dff 0 21 41 2014-06-04T05:55:16Z Mad cat 5345298 wikitext text/x-wiki Pope Clement VI (Latin: Clemens VI; [[1291]] – 6 December 1352), born Pierre Roger, was Pope from 7 May [[1342]] to his death in [[1352]]. He was the fourth [[Avignon Pope]]. Clement is most notable as the Pope who reigned during the time of the [[Black Death]] (1348–1350), during which he granted remission of sins to all who died of the plague. He was devoted to [[France]], and he demonstrated his French sympathies by refusing a solemn invitation to return to [[Rome]] from the city's people. He threw a sop to the [[Romans]], however, by reducing the [[Jubilee]] term from one hundred years to fifty. He also purchased the sovereignty of [[Avignon]] from [[Queen Joan I of Naples]] for 80,000 crowns. Clement VI issued the [[Bull Unigenitus Dei filius]] on 27 January [[1343]] to justify the power of the pope and the use of indulgences. This document would later be used in the defence of indulgences after [[Martin Luther]] pinned his [[95 Theses]] to a church in Wittenberg on 31 October [[1517]]. Clement VI reigned during the period of the [[Black Death]]. This pandemic swept through [[Europe]] (as well as [[Asia]] and the [[Middle East]]) between [[1347]] and [[1350]] and is believed to have killed between a third and two-thirds of Europe's population. During the plague, Clement sought the insight of [[Astronomers]] for explanation. [[Johannes de Muris]] was among the team "of three who drew up a treatise explaining the plague of [[1348]] by the [[Great Conjunction]] of Saturn, Jupiter, and Mars in 1345" Clement VI's physicians advised him that surrounding himself with [[torches]] would block the plague. However, he soon became skeptical of this recommendation and stayed in Avignon supervising sick care, burials, and the pastoral care of the dying. He never contracted the disease, even though there was so much death around him that the cities ran out of ground for cemeteries, and he had to consecrate the entire Rhone River so bodies could be thrown into it and considered to be buried in holy ground. One of his physicians, Gui de Chauliac, later wrote the Chirurgia magna. Popular opinion blamed the Jews for the plague, and pogroms erupted throughout Europe. Clement issued two [[papal bulls]] in [[1348]] (6 July and 26 September) which condemned the violence and said those who blamed the plague on the Jews had been "seduced by that liar, the Devil." He urged [[Clergy]] to take action to protect [[Jews]] as he had done. Clement continued the struggle of his predecessors with [[Holy Roman Emperor]] [[Louis IV]]. He excommunicated him after protracted negotiations on 13 April [[1346]] and directed the election of [[Charles IV]], who received general recognition after the death of Louis in October [[1347]], ending the schism which had long divided [[Germany]]. Clement proclaimed a crusade in 1343, but nothing was accomplished beyond a naval attack on [[Smyrna]] on 29 October 1344. He also had a role in the [[Hungarian Invasion]] of the [[Kingdom of Naples]], namely a papal fief; the contest between [[Louis I of Hungary]] and [[Joan I of Naples]], accused to have ordered the assassination of the former's brother, was ended in 1352 by a trial held in Avignon, by which she was acquitted from any charge. Among the other benefits, Clement took advantage of the situation to obtain by her the rights over the city of Avignon. (Clearly the secret society sought to gain ownership of Avignon and backed Joan I of Naples in order to obtain that) Clement VI died in December 1352, leaving the reputation of "a fine gentleman, a prince munificent to profusion, a patron of the arts and learning, but no saint" (Gregorovius; see also Gibbon, chap. 66). Unlike the Cistercian [[Benedict XII]], Clement VI was devoted to lavish living and the treasury which he inherited made that lifestyle possible. Upon election as [[Pope]] he exclaimed as he looked forward to a reign of regal self-indulgence, "My predecessors did not know how to be pope". He claimed to have "lived as a sinner among sinners", in his own words. During his pontificate, he added a new chapel to the [[Papal Palace]] and dedicated it to [[St. Peter]]. He commissioned the artist [[Matteo Giovanetti de Viterbo]] to paint common hunting and fishing scenes on the walls of the existing papal chapels, and purchased enormous tapestries to decorate the stone walls. To bring good music to the celebrations, he recruited musicians from northern France, especially from Liège, who cultivated the Ars Nova style. He liked music so much that he kept composers and theorists close to him throughout his entire pontificate, [[Philippe de Vitry]] being among the more famous. The first two payments he made after his coronation were to musicians". Pope Clement VI also blessed the rivers where corpses were dumped and established cemeteries and hospitals. He was also responsible for allowing young men into priesthood due to shortage. Early [[1348]], Pope Clement VI in [[Avignon]] purchased and consecrated a large field near Notre-Dame des Miracles. By March 14th, 11k bodies deposited there. Pope Clement VI almost cancelled the Jubilee Year in 1350, which drew in tens of thousands ==Notes== [[Guy de Chauliac]] was serving Pope Clment VI as physician and surgeon d6fbfcaef012e00b7a96af61bfff15b4be29c257 0 2 3 2014-06-04T05:55:57Z Mad cat 5345298 wikitext text/x-wiki Alchemy was a precursor to [[Science]] Narwhal/Unicorn Horn powder was a common component in pricier potions and believed to combat the plague. 77f08b192b05cdeffdd2702677a0dd699b755226 0 30 59 2014-06-04T05:56:36Z Mad cat 5345298 wikitext text/x-wiki During the time of the plague, many people were dying. [[Landlords]] who owned the land had difficulty finding workers. Many refused to change their way and went bankrupt. Others were willing to offer special contracts and compensation for their fields to be worked. Workers who had stayed alive got inflated wages, anywhere from 2 - 3 times normal salary. Due to this rise and lack of workers, price of supplies increased. [[Peasants]] and [[serfs]] took advantage of this situation and had an easier time escaping from serfdom, either finding family or going to another Nobleman/Monarch for better treatment. This also caused towns to depopulate and landlords to lose money. [[Monarchs]] sought to stabilize the situation by passing laws against raising wages or reducing village customs. Landlords and Urban craftsmen incentivized workers by raising their incomes and reducing their obligations. They also offered them fringe benefits, including owning their own home or not paying taxes. Many landholders were force to sell off portions of their lands. Many lands were purchased by people of lower class and attempted to raise their social standing. Landholders moved away from crops and to commercial animals such as sheep instead. When [[Black Death]] struck [[England]], it eliminated half the countries labor force. This caused the remaining labors value to increase. Employers responded quickly by raising wages, improving working conditions, and in-kind benefits such as food and drinks. [[King Edward III]] stirred to stop this and made employers roll back payment to that of [[1346]]. In [[1350]], new laws were passed that there were no side deals upon hiring, all men and women under the age of 60 had to work. After the plague, many newly weathy people tried to act of higher class 9155d440435cbf2137a6a80093ad9ce684a00f9e 0 81 161 2014-06-04T05:58:18Z Mad cat 5345298 wikitext text/x-wiki Pious organizations were formed to ensure last rites and burial, often comforting the dying It was reported that whole families would die including pets and livestock Some families turn loose their livestock and pets in fear of death and let them eat dying crops. After the plague, parents had a deeper connection to their children, and a boy past infancy had higher social standing Was called the Great Death With pandemics, people often have 2 or 3 diseases rather than just one Some doors had symbols of a red cross, bundle of straw, or phrases "Lord have mercey *this was indication of plague victims inside Some locked the doors to keep the bad air out, or to not be robbed and/or raped Commoner houses were often built of thatch When the second Pandemic begain in Europe, it was viewed not as a universal tragedy but as a local event **Monarchs only cared that taxes were paid Buda Hungary, Christian physicians accused rival Jewish doctors of poisoning their patients Direct contact with plague victims was forbidden *it was believed that coins were considered contaminated *There is evidence of common meeting locations between healthy people and infected communities **generally large flat stones in field or cleared woodlands **Goods and messages would be left by the healthy and retrieved by members of the isolated communities *In Penrith, England and Thun, Switzerland, coins used for payments were left underwater in flowing streams on specific, large, concave stones **rushing water was believed to have the power to cleanse tainted money Many churches buried their dead facing towards Jerlusliam, for the coming of Christ and they rise from the graves *once the plague hit and 100's of people died a day, less care was taken of how people were buried, especially in mass graves Purgatory *Due to the plague, anxiety surrounded the unavailability of preists to perform last rites c82737e1d3fdda7e23b52f46e391315f91203c42 0 113 225 2014-06-04T06:03:28Z Mad cat 5345298 Created page with "To turn someone into a [[Vampire]], it requires two components, the blood of the vampire and their saliva. The blood is actually harmful to humans and spreads their body quick..." wikitext text/x-wiki To turn someone into a [[Vampire]], it requires two components, the blood of the vampire and their saliva. The blood is actually harmful to humans and spreads their body quickly. The Human immune system will kill the vampire blood, and through this, will super charge the blood and give Humans a boost to their ability and lifespan for a short time. Saliva, transferred through bite, is harmless to humans. Once the two mix, the vampire blood is transformed into a virus that eats up the human blood and transforms the person into a vampire (essentially attacks the red blood cells and bone marrow and rewrites DNA). A vampire can introduce their blood a number of ways, either by injecting their blood directly, rubbing their blood on an open wound, or by having the victim swallow the blood. Generally saliva is introduced first before the blood. [[Daygar]] do not have the blood component, but do have the saliva. If a human got vampire blood in them, and then a Daygar feeds off them, they would then turn into a vampire. [[Dhampyr]] do have both components, but would only turn someone into a vampire, not a Dhampyr. [[Vampyr]] (or Purebloods) saliva is enough to turn someone into a vampire, their blood is not needed. Whatever traits are of the vampire during the attack, that is the kind of vampire someone turns into. 7303c0d61383b3dd856c3a49568e2bae7d46ff48 0 85 169 2014-06-04T06:23:27Z Mad cat 5345298 wikitext text/x-wiki Natacha father was a personal [[Doctor]] to [[Geoffroi de Arras]] family. Natacha lived with her Father and Mother on the estate and Geoffori grew up with her. When the plague hit, Natacha lost both parents. Her parents trained her how to be a Doctor, helping her father out when he treated those on the estate. She took over her fathers work as a Doctor, but couldn't be labelled as such because she was a woman. She was known as a nurse. She also dabbled in encapsulate magic. She would use the sick and dying to create a shrine of protection for her healthier patients. Due to this, she drew the attention of [[Vampires]] because she halted their plans for spread of the plague to [[England]] and they made her into a Vampire, to help spread the disease. 65a08247529cb92bae44d3ab71ee4b1025801d55 0 8 15 2014-06-04T07:29:03Z Mad cat 5345298 Created page with "Arville, located in [[Loir-et-Cher]] in [[France]], between [[Le Mans]] and [[Chartres]], was a village built by the [[Templars]] in 1129. The Templars settled in this area, o..." wikitext text/x-wiki Arville, located in [[Loir-et-Cher]] in [[France]], between [[Le Mans]] and [[Chartres]], was a village built by the [[Templars]] in 1129. The Templars settled in this area, on a wooded estate of 2,500 acres, donated by a local lord. The site had a chapel, barn, fortified gate, bakery, and dovecote. Arville became a base for military recruiting and training. Also an important house of prayer. In 1312, ownership transferred to the [[Hospitallers]]. 28b461a6daa927877bb74f8ee053c217cf148b76 0 35 69 2014-06-04T07:43:01Z Mad cat 5345298 Created page with "Falconry was forbidden in the [[Templar]] order, as was hunting a bird with another bird. Nor should one go into the woods with a longbow or crossbow to hunt animals, or be on..." wikitext text/x-wiki Falconry was forbidden in the [[Templar]] order, as was hunting a bird with another bird. Nor should one go into the woods with a longbow or crossbow to hunt animals, or be on their horse to hunt a wild beast. 884fe23407bb2c7235539b3df76250354feaf24e 0 105 209 2014-06-05T16:29:19Z Mad cat 5345298 Created page with "[[Light Magic]] spells done by clergy to enchant receipents with special blessing in life and death. ==[[Baptism]]== For Catholics, the Sacrament of Baptism is the first ste..." wikitext text/x-wiki [[Light Magic]] spells done by clergy to enchant receipents with special blessing in life and death. ==[[Baptism]]== For Catholics, the Sacrament of Baptism is the first step in a lifelong journey of commitment and discipleship. Whether we are baptized as infants or adults, Baptism is the Church's way of celebrating and enacting the embrace of God. ==[[Eucharist]]== Catholics believe the Eucharist, or Communion, is both a sacrifice and a meal. We believe in the real presence of Jesus, who died for our sins. As we receive Christ's Body and Blood, we also are nourished spiritually and brought closer to God. ==[[Reconciliation]]== The Catholic Sacrament of Reconciliation (also known as Penance, or Penance and Reconciliation) has three elements: conversion, confession and celebration. In it we find God's unconditional forgiveness; as a result we are called to forgive others. ==[[Confirmation]]== Confirmation is a Catholic Sacrament of mature Christian commitment and a deepening of baptismal gifts. It is one of the three Sacraments of Initiation for Catholics. It is most often associated with the gifts of the Holy Spirit. ==[[Marriage]]== For Catholics, the Sacrament of Marriage, or Holy Matrimony, is a public sign that one gives oneself totally to this other person. It is also a public statement about God: the loving union of husband and wife speaks of family values and also God's values. ==[[Holy Orders]]== In the Sacrament of Holy Orders, or Ordination, the priest being ordained vows to lead other Catholics by bringing them the sacraments (especially the Eucharist), by proclaiming the Gospel, and by providing other means to holiness. ==[[Anointing of the Sick]]== The Catholic Sacrament of Anointing of the Sick, formerly known as Last Rites or Extreme Unction, is a ritual of healing appropriate not only for physical but also for mental and spiritual sickness. 43dac1085ec8629175cc92854500c4131336d511 0 36 71 2014-06-05T17:37:56Z Mad cat 5345298 wikitext text/x-wiki Days of the year that the Templar held in importance. Based on Saints and the Virgin Mary. These days were feast days and Templars didn't do jobs on these days. If they were on assignment, they would do everything they could to stop what they were doing to feast. ==January== 1 - Eight Day of Christmas 6 - Epiphany ==February== 2 - St. Mary of Candlemas ==March== 25 - Annunciation of Our Lady ==April== 23 - St. George Easter - the Ascension of Our Lord (Thursday before Easter) ==May== 3 - Sts. Philip and James 14 - St. Mathias the Apostle Pentecost (50 days after easter) ==June== 24 - St. John the Baptist ==July== 22 - St. Mary Magdalene 25 - St. James ==August== 10 - St. Lawrence 28 - Assumption of Our Lady ==September== 8 - the nativity of Our Lady 14 - Exaltation of the Holy Cross 14 - Feast of the Cross 21 - St. Matthew 29 - St. Michael ==October== 28 - Sts. Simon and Jude ==November== 1 - the feast of All Saints 11 - St. Martin the Winter 25 - St Catherine in winter 30 - St. Andrew ==December== 6 - St Nicholas in winter 21 - St Thomas the Apostle 26 - St. Stephens ==Double check== 75.1 26 December. 75.2 27 December. 75.3 28 December. 75.4 2 February. 75.5 25 March. 75.6 23 April. 75.7 3 May. This commemorates the finding of the True Cross by Helena, mother of the Roman emperor, Constantine, in 335 during excavations for the foundations of Constantine's basilica of the Holy Sepulchre on Mount Calvary. 75.8 24 June. 75.9 29 June. 75.10 22 July. 75.11 10 August. 75.12 15 August. 75.13 8 September. 75.14 14 September. 75.15 29 September. 75.16 Martin of Tours, 11 November. 75.17 Catherine of Alexandria, 25 November. 75.18 6 December. Patron saint of Russia, bishop of Myra (now Mugla[Mu&gbreve;la] in south-west Turkey) under Constantine. Died around 342. 27 - St. John the Evangelist 3f8a2ff097891eafecbf23a39c51a9c270a57134 0 55 109 2014-06-05T19:33:16Z Mad cat 5345298 Created page with "Honorius II, [[Pope]] from 15 December [[1124]] to 13 February [[1130]]." wikitext text/x-wiki Honorius II, [[Pope]] from 15 December [[1124]] to 13 February [[1130]]. b10767ded8e6bbc9f17a254c9d509d249d21405e 0 64 127 2014-06-06T02:13:49Z Mad cat 5345298 /* On Heresy */ wikitext text/x-wiki The Latin Rule was a document with 72 clauses attributed to [[Bernard de Clairvaux]] ([[1090]]–[[1153]]) and [[Hugues de Payens]]. It is also known as the "Specific Behavior for the Templar Order". It outlines the ideal behavior of a [[Templar]] knight. ==The Primitive Rule== ===Here begins the prologue to the Rule of Temple=== 1. We speak firstly to all those who secretly despise their own will and desire with a pure heart to serve the sovereign king as a knight and with studious care desire to wear, and wear permanently, the very noble armour of obedience. And therefore we admonish you, you who until now have led the lives of secular knights, in which Jesus Christ was not the cause, but which you embraced for human favour only, to follow those whom God has chosen from the mass of perdition and whom he has ordered through his gracious mercy to defend the Holy Church, and that you hasten to join them forever. 2. Above all things, whosoever would be a knight of Christ, choosing such holy orders, you in your profession of faith must unite pure diligence and firm perseverance, which is so worthy and so holy, and is known to be so noble, that if it is preserved untainted for ever, you will deserve to keep company with the martyrs who gave their souls for Jesus Christ. In this religious order has flourished and is revitalised the order of knighthood. This knighthood despised the love of justice that constitutes its duties and did not do what it should, that is defend the poor, widows, orphans and churches, but strove to plunder, despoil and kill. God works well with us and our saviour Jesus Christ; He has sent his friends from the Holy City of Jerusalem to the marches of France and Burgundy, who for our salvation and the spread of the true faith do not cease to offer their souls to God, a welcome sacrifice. 3. Then we, in all joy and all brotherhood, at the request of Master Hugues de Payens<ref>Hugues de Payens was co-founder and first Grand Master of the Order. Payens is a village about eight miles north of Troyes, in the département of Aube. Hugues was connected in some way with the count of Champagne: if not a relative, then probably as one of his officers. </ref>, by whom the aforementioned knighthood was founded by the grace of the Holy Spirit, assembled at Troyes from divers provinces beyond the mountains on the feast of my lord St Hilary<ref>13 January</ref>, in the year of the incarnation of Jesus Christ 1128, in the ninth year after the founding of the aforesaid knighthood. And the conduct and beginnings of the Order of Knighthood we heard in common chapter from the lips of the aforementioned Master, Brother Hugues de Payens; and according to the limitations of our understanding what seemed to us good and beneficial we praised, and what seemed wrong we eschewed. 4. And all that took place at that council cannot be told nor recounted; and so that it should not be taken lightly by us, but considered in wise prudence, we left it to the discretion of both our honourable father lord [[Honorius]] and of the noble patriarch of Jerusalem, Stephen, who knew the affairs of the East and of the Poor Knights of Christ, by the advice of the common council we praised it unanimously. Although a great number of religious fathers who assembled at that council praised the authority of our words, nevertheless we should not pass over in silence the true sentences and judgements which they pronounced. 5. Therefore I, Jean Michel, to whom was entrusted and confided that divine office, by the grace of God served as the humble scribe of the present document by order of the council and of the venerable father Bernard, abbot of Clairvaux. <references /> ===The Names of the Fathers who Attended the Council=== 6. First was Matthew, bishop of Albano, by the grace of God legate of the Holy Church of Rome; R[enaud], archbishop of Reims; H(enri), archbishop of Sens; and then their suffragans: G(ocelin], bishop of Soissons; the bishop of Paris; the bishop of Troyes; the bishop of Orlèans; the bishop of Auxerre; the bishop of Meaux; the bishop of Chalons; the bishop of Laon; the bishop of Beauvais; the abbot of Vèzelay, who was later made archbishop of Lyon and legate of the Church of Rome; the abbot of Cîteaux; the abbot of Pontigny; the abbot of Trois-Fontaines; the abbot of St Denis de Reims; the abbot of St-Etienne de Dijon; the abbot of Molesmes; the above-named B[ernard], abbot of Clairvaux: whose words the aforementioned praised liberally. Also present were master Aubri de Reims; master Fulcher and several others whom it would be tedious to record. And of the others who have not been listed it seems profitable to furnish guarantees in this matter, that they are lovers of truth: they are count Theobald; the count of Nevers; Andrè de Baudemant. These were at the council and acted in such a manner that by perfect, studious care they sought out that which was fine and disapproved that which did not seem right. 7. And also present was Brother Hugues de Payens, Master of the Knighthood, with some of his brothers whom he had brought with him. They were Brother Roland, Brother Godefroy, and Brother Geoffroi Bisot, Brother Payen de Montdidier, Brother Archambaut de Saint-Amand. The same Master Hugues with his followers related to the above-named fathers the customs and observances of their humble beginnings and of the one who said: Ego principium qui et loquor vobis, that is to say: 'I who speak to you am the beginning,' according to one's memory. 8. It pleased the common council that the deliberations which were made there and the consideration of the Holy Scriptures which were diligently examined with the wisdom of my lord H[onorius], pope of the Holy Church of Rome, and of the patriarch of Jerusalem and with the assent of the chapter, together with the agreement of the Poor Knights of Christ of the Temple which is in Jerusalem, should be put in writing and not forgotten, steadfastly kept so that by an upright life one may come to his creator; the compassion of which Lord [is sweeter] than honey when compared with God; whose mercy resembles oine, and permits us to come to Him whom they desire to serve. Per infinita seculorum secula. Amen ===Here Begins the Rule of the Poor Knighthood of the Temple=== 9. You who renounce your own wills, and you others serving the sovereign king with horses and arms, for the salvation of your souls, for a fixed term, strive everywhere with pure desire to hear matins and the entire service according to canonical law and the customs of the regular masters of the Holy City of Jerusalem. 0 you venerable brothers, similarly God is with you, if you promise to despise the deceitful world in perpetual love of God, and scorn the temptations of your body: sustained by the food of God and watered and instructed in the commandments of Our Lord, at the end of the divine office, none should fear to go into battle if he henceforth wears the tonsure. 10. But if any brother is sent through the work of the house and of Christianity in the East—something we believe will happen often—and cannot hear the divine office, he should say instead of matins thirteen paternosters; seven for each hour and nine for vespers. And together we all order him to do so. But those who are sent for such a reason and cannot come at the hours set to hear the divine office, if possible the set hours should not be omitted, in order to render to God his due. ===The Manner in which Brothers should be Received=== 11. If any secular knight, or any other man, wishes to leave the mass of perdition and abandon that secular life and choose your communal life, do not consent to receive him immediately, for thus said my lord St Paul: Probate spiritus si ex Deo sunt. That is to say: 'Test the soul to see if it comes from God.' Rather, if the company of the brothers is to be granted to him, let the Rule be read to him, and if he wishes to studiously obey the commandments of the Rule, and if it pleases the Master and the brothers to receive him, let him reveal his wish and desire before all the brothers assembled in chapter and let him make his request with a pure heart. ===On Excommunicated Knights=== 12. Where you know excommunicated knights to be gathered, there we command you to go; and if anyone there wishes to join the order of knighthood from regions overseas, you should not consider worldly gain so much as the eternal salvation of his soul. We order him to be received on condition that he come before the bishop of that province and make his intention known to him. And when the bishop has heard and absolved him, he should send him to the Master and brothers of the Temple, and if his life is honest and worthy of their company, if he seems good to the Master and brothers, let him be mercifully received; and if he should die in the meanwhile, through the anguish and torment he has suffered, let him be given all the benefits of the brotherhood due to one of the Poor Knights of the Temple. 13. Under no other circumstances should the brothers of the Temple share the company of an obviously-excommunicated man, nor take his own things; and this we prohibit strongly because it would be a fearful thing if they were excommunicated like him. But if he is only forbidden to hear the divine office, it is certainly possible to keep company with him and take his property for charity with the permission of their commander. ===On Not Receiving Children=== 14. Although the rule of the holy fathers allows the receiving of children into a religious life, we do not advise you to do this. For he who wishes to give his child eternally to the order of knighthood should bring him up until such time as he is able to bear arms with vigour<ref>The Templars had no training programme. Brothers were expected to already be skilled in the art of warfare</ref>, and rid the land of the enemies of Jesus Christ. Then let the mother and father lead him to the house and make his request known to the brothers; and it is much better if he does not take the vow when he is a child, but when he is older, and it is better if he does not regret it than if he regrets it. And henceforth let him be put to the test according to the wisdom of the Master and brothers and according to the honesty of the life of the one who asks to be admitted to the brotherhood. <references /> ===On Brothers who Stand Too Long in Chapel=== 15. It has been made known to us and we heard it from true witnesses that immoderately and without restraint you hear the divine service whilst standing. We do not ordain that you behave in this manner, on the contrary we disapprove of it. But we command that the strong as well as the weak, to avoid a fuss, should sing the psalm which is called Venite, with the invitatory and the hymn sitting down, and say their prayers in silence, softly and not loudly, so that the proclaimer does not disturb the prayers of the other brothers. 16. But at the end of the psalms, when the Gloria patri is sung, through reverence for the Holy Trinity, you will rise and bow towards the altar, while the weak and ill will incline their heads. So we command; and when the explanation of the Gospels is read, and the Te deum laudamus is sung, and while all the lauds are sung, and the matins are finished, you will be on your feet. In such a manner we command you likewise to be on your feet at matins and at all the hours of Our Lady. ===On the Brothers' Dress=== 17. We command that all the brothers' habits should always be of one colour, that is white or black or brown. And we grant to all knight brothers in winter and in summer if possible, white cloaks; and no-one who does not belong to the aforementioned Knights of Christ is allowed to have a white cloak, so that those who have abandoned the life of darkness will recognise each other as being reconciled to their creator by the sign of the white habits: which signifies purity and complete chastity. Chastity is certitude of heart and healthiness of body. For if any brother does not take the vow of chastity he cannot come to eternal rest nor see God, by the promise of the apostle who said: Pacem sectamini cum omnibus et castimoniam sine qua nemo Deum videbit. That is to say: 'Strive to bring peace to all, keep chaste, without which no-one can see God. 18. But these robes should be without any finery and without any show of pride. And so we ordain that no brother will have a piece of fur on his clothes, nor anything else which belongs to the usages of the body, not even a blanket unless it is of lamb's wool or sheep's wool. We command all to have the same, so that each can dress and undress, and put on and take off his boots easily.<ref>This was so that they could ready themselves in an emergency with the minimum of delay.</ref> And the Draper or the one who is in his place should studiously reflect and take care to have the reward of God in all the above-mentioned things, so that the eyes of the envious and evil-tongued cannot observe that the robes are too long or too short; but he should distribute them so that they fit those who must wear them, according to the size of each one. 19. And if any brother out of a feeling of pride or arrogance wishes to have as his due a better and finer habit, let him be given the worst. And those who receive new robes must immediately return the old ones, to be given to the squires and sergeants and often to the poor, according to what seems good to the one who holds that office. <references /> ===On Shirts=== 20. Among the other things, we mercifully rule that, because of the great intensity of the heat which exists in the East, from Easter to All Saints, through compassion and in no way as a right, a linen shirt shalt be given to any brother who wishes to wear it. ===On Bed Linen=== 21. We command by common consent that each man shall have clothes and bed linen according to the discretion of the Master. It is our intention that apart from a mattress, one bolster and one blanket should be sufficient for each; and he who lacks one of these may have a rug, and he may use a linen blanket at all times, that is to say with a soft pile. And they will at all times sleep dressed in shirt and breeches and shoes and belts, and where they sleep shall be lit until morning.<ref>The Rule of St Benedict (Chapter 22) required a light to burn in the dormitory all night and this became the custom in all religious communities. </ref> And the Draper should ensure that the brothers are so well tonsured that they may be examined from the front and from behind; and we command you to firmly adhere to this same conduct with respect to beards and moustaches, so that no excess may be noted on their bodies. <references /> ===On Pointed Shoes' and Shoe-Laces=== 22. We prohibit pointed shoes and shoe-laces and forbid any brother to wear them; nor do we permit them to those who serve the house for a fixed term; rather we forbid them to have shoes with points or laces under any circumstances. For it is manifest and well known that these abominable things belong to pagans. Nor should they wear their hair or their habits too long. For those who serve the sovereign creator must of necessity be born within and without through the promise of God himself who said: Estote mundi quia ego mundus sum. That is to say: 'Be born as I am born. ===How They Should Eat=== 23. In the palace, or what should rather be called the refectory, they should eat together. But if you are in need of anything because you are not accustomed to the signs used by other men of religion, quietly and privately you should ask for what you need at table, with all humility and submission. For the apostle said: Manduca panem tuum cum silentio. That is to say: 'Eat your bread in silence.' And the psalmist: Posui ori meo custodiam. That is to say: 'I held my tongue.' That is, 'I thought my tongue would fail me.' That is, 'I held my tongue so that I should speak no ill. ===On the Reading of the Lesson=== 24. Always, at the convent's dinner and supper, let the Holy Scripture be read, if possible. If we love God and all His holy words and His holy commandments, we should desire to listen attentively; the reader of the lesson will tell you to keep silent before he begins to read. ===On Bowls and Drinking Vessels=== 25. Because of the shortage of bowls, the brothers will eat in pairs, so that one may study the other more closely, and so that neither austerity nor secret abstinence is introduced into the communal meal. And it seems just to us that each brother should have the same ration of wine in his cup. ===On the Eating of Meat=== 26. It should be sufficient for you to eat meat three times a week, except at Christmas, All Saints, the Assumption and the feast of the twelve apostles. For it is understood that the custom of eating flesh corrupts the body.<ref>The Cistercians held that rich food increases sexual appetite</ref> But if a fast when meat must be forgone falls on a Tuesday, the next day let it be given to the brothers in plenty. And on Sundays all the brothers of the Temple, the chaplains and the clerks shall be given two meat meals in honour of the holy resurrection of Jesus Christ. And the rest of the household, that is to say the squires and sergeants, shall be content with one meal and shall be thankful to God for it. <references /> ===On Weekday Meals=== 27. On the other days of the week, that is Mondays, Wednesdays and even Saturdays, the brothers shall have two or three meals of vegetables or other dishes eaten with bread; and we intend that this should be sufficient and command that it should be adhered to. For he who does not eat one meal shall eat the other. ===On Friday Meals=== 28. On Fridays, let lenten meat be given communally to the whole congregation, out of reverence for the passion of Jesus Christ; and you will fast from All Saints until Easter, except for Christmas Day, the Assumption and the feast of the twelve apostles. But weak and sick brothers shall not be kept to this. From Easter to All Saints they may eat twice, as long as there is no general fast. ===On Saying Grace=== 29. Always after every dinner and supper all the brothers should give thanks to God in silence, if the church is near to the palace where they eat, and if it is not nearby, in the place itself. With a humble heart they should give thanks to Jesus Christ who is the Lord Provider. Let the remains of the broken bread be given to the poor and whole loaves be kept. Although the reward of the poor, which is the kingdom of heaven, should be given to the poor without hesitation, and the Christian faith doubtless recognises you among them, we ordain that a tenth part of the bread be given to your Almoner. ===On Taking Collation=== 30. When daylight fades and night falls listen to the signal of the bell or the call to prayers, according to the customs of the country, and all go to compline. But we command you first to take collation; although we place this light meal under the arbitration and discretion of the Master. When he wants water and when he orders, out of mercy, diluted wine, let it be given sensibly. Truly, it should not be taken to excess, but in moderation. For Solomon said: Quia vinum facit apostatare sapientes.ÃÃ ÄÄThat is to say that wine corrupts the wise. ===On Keeping Silence=== 31. When the brothers come out of compline they have no permission to speak openly except in an emergency. But let each go to his bed quietly and in silence, and if he needs to speak to his squire, he should say what he has to say softly and quietly. But if by chance, as they come out of compline, the knighthood or the house has a serious problem which must be solved before morning, we intend that the Master or a party of elder brothers who govern the Order under the Master, may speak appropriately. And for this reason we command that it should be done in such a manner.<ref>In all monasteries a brother was chosen to wake the other brothers for both matins and prime. Among the Templars it was usually the Chaplain brother.</ref> 32. For it is written: In multiloquio non effugies peccatum. That is to say that to talk too much is not without sin. And elsewhere: Mors et vita in manibus lingue. That is to say: 'Life and death are in the power of the tongue.' And during that conversation we altogether prohibit idle words and wicked bursts of laughter. And if anything is said during that conversation that should not be said, when you go to bed we command you to say the paternoster prayer in all humility and pure devotion. <references /> ===On Ailing Brothers=== 33. Brothers who suffer illness through the work of the house may be allowed to rise at matins with the agreement and permission of the Master or of those who are charged with that office. But they should say instead of matins thirteen paternosters, as is established above, in such a manner that the words reflect the heart. Thus said David: Psallite sapienter. That is to say: 'Sing wisely.' And elsewhere the same David said: In conspectu Angelorum psallam tibi. That is to say: 'I will sing to you before the angels.' And let this thing be at all times at the discretion of the Master or of those who are charged with that office. ===On the Communal Life=== 34. One reads in the Holy Scriptures: Dividebatur singulis prout cuique opus erat. That is to say that to each was given according to his need. For this reason we say that no-one should be elevated among you, but all should take care of the sick; and he who is less ill should thank God and not be troubled; and let whoever is worse humble himself through his infirmity and not become proud through pity. In this way all members will live in peace. And we forbid anyone to embrace excessive abstinence; but firmly keep the communal life. ===On the Master=== 35. The Master may give to whomsoever he pleases the horse and armour and whatever he likes of another brother, and the brother to whom the given thing belongs should not become vexed or angry: for be certain that if he becomes angry he will go against God. ===On Giving Counsel=== 36. Let only those brothers whom the Master knows will give wise and beneficial advice be called to the council; for this we command, and by no means everyone should be chosen. For when it happens that they wish to treat serious matters like the giving of communal land, or to speak of the affairs of the house, or receive a brother, then if the Master wishes, it is appropriate to assemble the entire congregation to hear the advice of the whole chapter; and what seems to the Master best and most beneficial, let him do it. ===On Brothers Sent Overseas=== 37. Brothers who are sent throughout divers countries of the world should endeavour to keep the commandments of the Rule according to their ability and live without reproach with regard to meat and wine, etc. so that they may receive a good report from outsiders and not sully by deed or word the precepts of the Order, and so that they may set an example of good works and wisdom; above all so that those with whom they associate and those in whose inns they lodge may be bestowed with honour. And if possible, the house where they sleep and take lodging should not be without light at night, so that shadowy enemies may not lead them to wickedness, which God forbids them. ===On Keeping the Peace=== 38. Each brother should ensure that he does not incite another brother to wrath or anger, for the sovereign mercy of God holds the strong and weak brother equal, in the name of charity. ===How the Brothers Should Go About=== 39. In order to carry out their holy duties and gain the glory of the Lord's joy and to escape the fear of hell-fire, it is fitting that all brothers who are professed strictly obey their Master. For nothing is dearer to Jesus Christ than obedience. For as soon as something is commanded by the Master or by him to whom the Master has given the authority, it should be done without delay as though Christ himself had commanded it. For thus said Jesus Christ through the mouth of David, and it is true: Ob auditu auris obedivit mihi. That is to say: 'He obeyed me as soon as he heard me. 40. For this reason we pray and firmly command the knight brothers who have abandoned their own wills and all the others who serve for a fixed term not to presume to go out into the town or city without the permission of the Master or of the one who is given that office; except at night to the Sepulchre and the places of prayer which lie within the walls of the city of Jerusalem. 41. There, brothers may go in pairs, but otherwise may not go out by day or night; and when they have stopped at an inn, neither brother nor squire nor sergeant may go to another's lodging to see or speak to him without permission, as is said above. We command by common consent that in this Order which is ruled by God, no brother should fight or rest according to his own will, but according to the orders of the Master, to whom all should submit, that they may follow this pronouncement of Jesus Christ who said: Non veni facere voluntatem meam, sed ejus que misit me, patris. That is to say: 'I did not come to do my own will, but the will of my father who sent me. ===How they should Effect an Exchange=== 42. Without permission from the Master or from the one who holds that office, let no brother exchange one thing for another, nor ask to, unless it is a small or petty thing. ===On Locks=== 43. Without permission from the Master or from the one who holds that office, let no brother have a lockable purse or bag; but commanders of houses or provinces and Masters shall not be held to this. Without the consent of the Master or of his commander, let no brother have letters from his relatives or any other person; but if he has permission, and if it please the Master or the commander, the letters may be read to him. ===On Secular Gifts=== 44. If anything which cannot be conserved, like meat, is given to any brother by a secular person in thanks, he should present it to the Master or the Commander of Victuals. But if it happens that any of his friends or relatives has something that they wish to give only to him, let him not take it without the permission of the Master or of the one who holds that office. Moreover, if the brother is sent any other thing by his relatives, let him not take it without the permission of the Master or of the one who holds that office. We do not wish the commanders or baillis, who are especially charged to carry out this office, to be held to this aforementioned rule. ===On Faults=== 45. If any brother, in speaking or soldiering, or in any other way commits a slight sin, he himself should willingly make known the fault to the Master, to make amends with a pure heart. And if he does not usually fail in this way let him be given a light penance, but if the fault is very serious let him go apart from the company of the brothers so that he does not eat or drink at any table with them, but all alone; and he should submit to the mercy and judgement of the Master and brothers, that he may be saved on the Day of Judgement. ===On Serious Faults=== 46. Above all things, we should ensure that no brother, powerful or not powerful, strong or weak, who wishes to promote himself gradually and become proud and defend his crime, remain unpunished. But if he does not wish to atone for it let him be given a harsher punishment. And if by pious counsel prayers are said to God for him, and he does not wish to make amends, but wishes to boast more and more of it, let him be uprooted from the pious flock; according to the apostle who says: Auferte malum ex vobis. That is to say: 'Remove the wicked from among you.' It is necessary for you to remove the wicked sheep from the company of faithful brothers. 47. Moreover the Master, who should hold in his hand the staff and rod- the staff with which to sustain the weaknesses and strengths of others; the rod with which to beat the vices of those who sin—for love of justice by counsel of the patriarch, should take care to do this. But also, as my lord St Maxime said: 'May the leniency be no greater than the fault; nor excessive punishment cause the sinner to return to evil deeds. ===On Rumour=== 48. We command you by divine counsel to avoid a plague: envy, rumour, spite, slander. So each one should zealously guard against what the apostle said: Ne sis criminator et susurro in populo. That is to say: 'Do not accuse or malign the people of God.' But when a brother knows for certain that his fellow brother has sinned, quietly and with fraternal mercy let him be chastised privately between the two of them, and if he does not wish to listen, another brother should be called, and if he scorns them both he should recant openly before the whole chapter. Those who disparage others suffer from a terrible blindness and many are full of great sorrow that they do not guard against harbouring envy towards others; by which they shall be plunged into the ancient wickedness of the devil. ===Let None Take Pride in his Faults=== 49. Although all idle words are generally known to be sinful, they will be spoken by those who take pride in their own sin before the strict judge Jesus Christ; which is demonstrated by what David said: Obmutui et silui a bonis. That is to say that one should refrain from speaking even good, and observe silence. Likewise one should guard against speaking evil, in order to escape the penalty of sin. We prohibit and firmly forbid any brother to recount to another brother nor to anyone else the brave deeds he has done in secular life, which should rather be called follies committed in the performance of knightly duties, and the pleasures of the flesh that he has had with immoral women; and if it happens that he hears them being told by another brother, he should immediately silence him; and if he cannot do this, he should straightaway leave that place and not give his heart's ear to the pedlar of filth. ===Let None Ask=== 50. This custom among the others we command you to adhere to strictly and firmly: that no brother should explicitly ask for the horse or armour of another. It will therefore be done in this manner: if the infirmity of the brother or the frailty of his animals or his armour is known to be such that the brother cannot go out to do the work of the house without harm, let him go to the Master, or to the one who is in his place in that office after the Master, and make the situation known to him in pure faith and true fraternity, and henceforth remain at the disposal of the Master or of the one who holds that office. ===On Animals and Squires=== 51. Each knight brother may have three horses and no more without the permission of the Master, because of the great poverty which exists at the present time in the house of God and of the Temple of Solomon. To each knight brother we grant three horses and one squire, and if that squire willingly serves charity, the brother should not beat him for any sin he commits. ===That No Brother May Have an Ornate Bridle=== 52. We utterly forbid any brother to have gold or silver on his bridle, nor on his stirrups, nor on his spurs. That is, if he buys them; but if it happens that a harness is given to him in charity which is so old that the gold or silver is tarnished, that the resplendent beauty is not seen by others nor pride taken in them: then he may have them. But if he is given new equipment let the Master deal with it as he sees fit.<ref>It was the custom for knights to decorate their bridles with small metal plaques, a custom which St Bernard vehemently denounced in De laude. </ref> <references /> ===On Lance Covers=== 53. Let no brother have a cover on his shield or his lance, for it is no advantage, on the contrary we understand that it would be very harmful. ===On Food Bags=== 54. This command which is established by us it is beneficial for all to keep and for this reason we ordain that it be kept henceforth, and that no brother may make a food bag of linen or wool, principally, or anything else except a profinel. ===On Hunting=== 55. We collectively forbid any brother to hunt a bird with another bird. It is not fitting for a man of religion to succumb to pleasures, but to hear willingly the commandments of God, to be often at prayer and each day to confess tearfully to God in his prayers the sins he has committed. No brother may presume to go particularly with a man who hunts one bird with another. Rather it is fitting for every religious man to go simply and humbly without laughing or talking too much, but reasonably and without raising his voice and for this reason we command especially all brothers not to go in the woods with longbow or crossbow to hunt animals or to accompany anyone who would do so, except out of love to save him from faithless pagans. Nor should you go after dogs, nor shout or chatter, nor spur on a horse out of a desire to capture a wild beast. ===On the Lion=== 56. It is the truth that you especially are charged with the duty of giving your souls for your brothers, as did Jesus Christ, and of defending the land from the unbelieving pagans who are the enemies of the son of the Virgin Mary. This above-mentioned prohibition of hunting is by no means intended to include the lion, for he comes encircling and searching for what he can devour, his hands against every man and every man's hand against him. ===How They May Have Lands and Men=== 57. This kind of new order we believe was born out of the Holy Scriptures and divine providence in the Holy Land of the Fast. That is to say that this armed company of knights may kill the enemies of the cross without sinning. For this reason we judge you to be rightly called knights of the Temple, with the double merit and beauty of probity, and that you may have lands and keep men, villeins and fields and govern them justly, and take your right to them as it is specifically established. ===On Tithes=== 58. You who have abandoned the pleasant riches of this world, we believe you to have willingly subjected yourselves to poverty; therefore we are resolved that you who live the communal life may receive tithes. If the bishop of the place, to whom the tithe should be rendered by right, wishes to give it to you out of charity, with the consent of his chapter he may give those tithes which the Church possesses. Moreover, if any layman keeps the tithes of his patrimony, to his detriment and against the Church, and wishes to leave them to you, he may do so with the permission of the prelate and his chapter. ===On Giving Judgement=== 59. We know, because we have seen it, that persecutors and people who like quarrels and endeavour to cruelly torment those faithful to the Holy Church and their friends, are without number. By the clear judgement of our council, we command that if there is anyone in the parties of the East or anywhere else who asks anything of you, for faithful men and love of truth you should judge the thing, if the other party wishes to allow it. This same commandment should be kept at all times when something is stolen from you. ===On Elderly Brothers=== 60. We command by pious counsel that ageing and weak brothers be honoured with diligence and given consideration according to their frailty; and, kept well by the authority of the Rule in those things which are necessary to their physical welfare, should in no way be in distress. ===On Sick Brothers=== 61. Let sick brothers be given consideration and care and be served according to the saying of the evangelist and Jesus Christ: Infirmus fui et visitastis me. That is to say: 'I was sick and you visited me'; and let this not be forgotten. For those brothers who are wretched should be treated quietly and with care, for which service, carried out without hesitation, you will gain the kingdom of heaven. Therefore we command the Infirmarer to studiously and faithfully provide those things which are necessary to the various sick brothers, such as meat, flesh, birds and all other foods which bring good health, according to the means and the ability of the house. ===On Deceased Brothers=== 62. When any brother passes from life to death, a thing from which no one is exempt, we command you to sing mass for his soul with a pure heart, and have the divine office performed by the priests who serve the sovereign king and you who serve charity for a fixed term and all the brothers who are present where the body lies and serve for a fixed term should say one hundred paternosters during the next seven days. And all the brothers who are under the command of that house where the brother has passed away should say the hundred paternosters, as is said above, after the death of the brother is known, by God's mercy. Also we pray and command by pastoral authority that a pauper be fed with meat and wine for forty days in memory of the dead brother, just as if he were alive. We expressly forbid all other offerings which used to be made at will and without discretion by the Poor Knights of the Temple on the death of brothers, at the feast of Easter and at other feasts. 63. Moreover, you should profess your faith with a pure heart night and day that you may be compared in this respect to the wisest of all the prophets, who said: Calicem salutaris accipiam. That is to say: 'I will take the cup of salvation.' Which means: 'I will avenge the death of Jesus Christ by my death. For just as Jesus Christ gave his body for me, I am prepared in the same way to give my soul for my brothers.' This is a suitable offering; a living sacrifice and very pleasing to God. ===On the Priests and Clerks who Serve Charity=== 64. The whole of the common council commands you to render all offerings and all kinds of alms in whatever manner they may be given, to the chaplains and clerks and to others who remain in charity for a fixed term. According to the authority of the Lord God, the servants of the Church may have only food and clothing, and may not presume to have anything else unless the Master wishes to give them anything willingly out of charity. ===On Secular Knights=== 65. Those who serve out of pity and remain with you for a fixed term are knights of the house of God and of the Temple of Solomon; therefore out of pity we pray and finally command that if during his stay the power of God takes any one of them, for love of God and out of brotherly mercy, one pauper be fed for seven days for the sake of his soul, and each brother in that house should say thirty paternosters. ===On Secular Knights who Serve for a Fixed Term=== 66. We command all secular knights who desire with a pure heart to serve Jesus Christ and the house of the Temple of Solomon for a fixed term to faithfully buy a suitable horse and arms, and everything that will be necessary for such work. Furthermore, we command both parties to put a price on the horse and to put the price in writing so that it is not forgotten; and let everything that the knight, his squire and horse need, even horseshoes, be given out of fraternal charity according to the means of the house. If, during the fixed term, it happens by chance that the horse dies in the service of the house, if the house can afford to, the Master should replace it. If, at the end of his tenure, the knight wishes to return to his own country, he should leave to the house, out of charity, half the price of the horse, and the other half he may, if he wishes, receive from the alms of the house. ===On the Commitment of Sergeants=== 67. As the squires and sergeants who wish to serve charity in the house of the Temple for the salvation of their souls and for a fixed term come from divers regions, it seems to us beneficial that their promises be received, so that the envious enemy does not put it in their hearts to repent of or renounce their good intentions. ===On White Mantles=== 68. By common counsel of all the chapter we forbid and order expulsion, for common vice, of anyone who without discretion was in the house of God and of the Knights of the Temple; also that the sergeants and squires should not have white habits, from which custom great harm used to come to the house; for in the regions beyond the mountains false brothers, married men and others who said they were brothers of the Temple used to be sworn in; while they were of the world. They brought so much shame to us and harm to the Order of Knighthood that even their squires boasted of it; for this reason numerous scandals arose. Therefore let them assiduously be given black robes; but if these cannot be found, they should be given what is available in that province; or what is the least expensive, that is burell. ===On Married Brothers=== 69. If married men ask to be admitted to the fraternity, benefice and devotions of the house, we permit you to receive them on the following conditions: that after their death they leave you a part of their estate and all that they have obtained henceforth. Meanwhile, they should lead honest lives and endeavour to act well towards the brothers. But they should not wear white habits or cloaks; moreover, if the lord should die before his lady, the brothers should take part of his estate and let the lady have the rest to support her during her lifetime; for it does not seem right to us that such confréres should live in a house with brothers who have promised chastity to God. ===On Sisters=== 70. The company of women is a dangerous thing, for by it the old devil has led many from the straight path to Paradise. Henceforth, let not ladies be admitted as sisters into the house of the Temple; that is why, very dear brothers, henceforth it is not fitting to follow this custom, that the flower of chastity is always maintained among you. ===Let Them Not Have Familiarity with Women=== 71. We believe it to be a dangerous thing for any religious to look too much upon the face of woman. For this reason none of you may presume to kiss a woman, be it widow, young girl, mother, sister, aunt or any other; and henceforth the Knighthood of Jesus Christ should avoid at all costs the embraces of women, by which men have perished many times, so that they may remain eternally before the face of God with a pure conscience and sure life. ===Not Being Godfathers=== 72. We forbid all brothers henceforth to dare to raise children over the font and none should be ashamed to refuse to be godfathers or godmothers; this shame brings more glory than sin. ===On the Commandments=== 73. All the commandments which are mentioned and written above in this present Rule are at the discretion and judgement of the Master. ===These are the Feast Days and Fasts that all the Brothers should Celebrate and Observe=== 74. Let it be known to all present and future brothers of the Temple that they should fast at the vigils of the twelve apostles. That is to say: St Peter and St Paul; St Andrew; St James and St Philip; St Thomas; St Bartholomew; Sts. Simon and Jude St James; St Matthew. The vigil of St John the Baptist; the vigil of the Ascension and the two days before, the rogation days; the vigil of Pentecost; the ember days; the vigil of St Laurence; the vigil of Our Lady in mid-August; the vigil of All Saints; the vigil of Epiphany. And they should fast on all the above-mentioned days according to the commandments of Pope Innocent at the council which took place in the city of Pisa. And if any of the above-mentioned feast days fall on a Monday, they should fast on the preceding Saturday. If the nativity of Our Lord falls on a Friday, the brothers should eat meat in honour of the festival. But they should fast on the feast day of St Mark because of the Litany: for it is established by Rome for the mortality of men. However, if it falls during the octave of Easter, they should not fast. ===These are the [[Feast Days]] which should be Observed in the House of the Temple=== 75. The nativity of Our Lord; the feast of St Stephen; St John the Evangelist; the Holy Innocents; the eighth day of Christmas, which is New Year's Day; Epiphany; St Mary Candlemas; St Mathias the Apostle; the Annunciation of Our Lady in March; Easter and the three days following; St George; Sts Philip and James, two apostles; the finding of the Holy Cross; the Ascension of Our Lord; Pentecost and the two days following; St John the Baptist; St Peter and St Paul, two apostles; St Mary Magdalene; St James the Apostle; St Laurence; the Assumption of Our Lady; the nativity of Our Lady; the Exaltation of the Holy Cross; St Matthew the Apostle; St Michael; Sts Simon and Jude; the feast of All Saints; St Martin in winter; St Catherine in winter; St Andrew; St Nicholas in winter; St Thomas the Apostle. 76. None of the lesser feasts should be kept by the house of the Temple. And we wish and advise that this be strictly kept and adhered to: that all the brothers of the Temple should fast from the Sunday before St Martin's to the nativity of Qur Lord, unless illness prevents them. And if it happens that the feast of St Martin falls on a Sunday, the brothers should go without meat on the preceding Sunday. ==The Hierarchical Statutes== Here Begin the Retrais and Establishments of the House of the Temple ===Retrais of the Master=== 77. The Master should have four horses, and one chaplain brother, one clerk with three horses, one sergeant brother with two horses, and one gentleman valet with one horse, to carry his shield and lance; and when he has served for a time, the Master may make him a knight brother if he wishes; but he should not do this too often. Also he should have a farrier, and Saracen scribe<ref>To act as interpreter. </ref>, a turcopole<ref>Turcopoles were of native Middle Eastern or mixed race, light cavalrymen with special skills in Saracen fighting techniques</ref> and a cook, and may have two foot soldiers and one turcoman<ref>An élite riding horse. </ref> which should be kept in the caravan. And when the Master rides from one place to another, the turcoman should be led by a squire and by a horse from the caravan; when the Master returns it should be placed in the caravan, and in war he may keep it in his string<ref>I.e. together with his other horses. </ref>. 78. And when the Master rides from one place to another, he may take two pack animals. And when he is in camp or in pasture he may keep them in his string. And when he rides from one place to another where there is war, he may take four pack animals; or when he crosses the river Jordan or the Dog Pass. And when he returns to the house where he is staying, the pack animals should return to the stables and work in the service of the house. 79. The Master should have two knight brothers as companions, who should be such worthy men that they are not excluded from any council of five or six brothers, and should have the same ration of barley as the Master. And when the brothers of the convent take rations for twelve horses, those of the Master count for ten. And when there is war and the brothers ride out, the provisions should be communal and should not be increased or decreased except by order of the chapter. Likewise with the oil and wine. But the Master may decrease the amount of barley as long as the pasture lasts. But when the grass runs out, the provisions should be as they were before. 80. If God summons any of the Master's companions, he may take for himself what he pleases of the man's equipment. And he should return the rest to the Marshal in the caravan. 81. The Master should not hold the lock or key to the treasury. But he may have in the treasury a lockable strong-box in which to keep his valuables; and if items are presented to the Master they should be put in the strong-room. 82. The Master may lend the assets of the house, up to one thousand besants, with the consent of a group of the worthy men of the house; and if the Master wishes to lend a large sum, he may do so with the consent of a large group of the worthy men of the house. And the Master may give one hundred besants or one horse to a noble friend of the house; also a gold or silver goblet, a squirrel-hair robe or other valuable items, worth one hundred besants or less, for the benefit of the house; and the Master should do this only with the consent of his companions and the worthy men of the house where he is; and this should be done for the benefit of the house. And all arms may be given, except sword, lance and coats of mail: these may not be given away. 83. When assets come from overseas, they should be placed in the treasury, by order of the Commander of the Kingdom of Jerusalem, and no-one may take or remove any of them until the Master has seen them and given his permission. 84. When horses arrive from overseas1 they should be placed in the Marshal's caravan, and the Marshal should not give away or remove any of them until the Master has seen them; and if the Master wishes to take any for himself, he may do so; also he may keep one or two horses in the caravan to give to worthy, secular men who are friends of the house. And if horses are presented to him, he may give them to any brother he chooses. And the Master may ask for and take any horse he wishes, from any of the brothers, to give to a rich, secular man, for the increase of the house, or to ride himself, and the brother should agree to it. And the Master may give the brother one hundred besants if he wishes, in order to buy another, provided he has taken good care of the horse; and if not, the Master should ask the Marshal to give the brother another horse in compensation; and the Marshal should carry out the order if he has one. 85. The Master may not give away or sell land, nor take castles in the march lands,<ref>The border regions, which were particularly vulnerable to enemy attack. </ref> without the permission of the chapter, nor should he relax or widen the scope of any order made by him or by the convent, except with his and the convent's consent. Nor should he start a war or make a truce on land or in a castle where the house holds the seigniory, without the consent of the convent; but if it happens that truces are broken, the Master may extend them with the advice of the brothers who are in that country. 86. When the Master returns from riding, he may eat in his room, either if he is wounded or if he has invited knights or other secular men. And when he is ill he may lie in his room, and his companions should eat in the palace with the other brothers; and when he has recovered he should eat at one of the tables in the infirmary, and this should be better for all the brothers in the infirmary, for love of him. 87. The Master may not place commanders in the houses of the kingdoms without the consent of the chapter: such as the Seneshal, the Marshal, the Commander of the Kingdom of Jerusalem, the Commander of the city of Jerusalem; the Commander of Acre, the Draper, the Commanders of the lands of Tripoli and Antioch, those of France and England, of Poitiers, Aragon, Portugal, Apulia and Hungary. And the said commanders of the West should not come to the East unless under the instructions of the Master and chapter. And the placing of the other commanders of lands and baillis, because of the poverty of the land, is at the discretion of the Master with the consent of the chapter or, in the absence of the chapter, with the advice of a group of worthy men of the house; and if he cannot place them with the consent of the chapter, he may remove them without the chapter with the counsel of a group of worthy men of the house. 88. And if a Visitor or commander appointed by the Chapter General is recalled by the Master and the convent, and he remains for any reason whatsoever, he is dismissed and should send the seal<ref>The seal was of lead or silver. It was kept locked by three keys which were entrusted to the Master and two high officials. </ref> and treasury to the Master and the convent; and from then on the Visitor should not take part in the visitation, nor the commander of the baillie;2 nor should the brothers obey them, but should put a worthy brother in place of the commander, and inform the Master and the convent, and await their instructions. And this should be understood by the baillis who are appointed with the advice of the Master. 89. When the Master wishes to go to the land of Tripoli or Antioch, he may take from the treasury three thousand besants or more if necessary, to help the houses there. But he should not take them without the permission of the Commander of the Kingdom of Jerusalem, who is Treasurer of the convent and who should keep and guard the keys of the treasury; and he should deliver the besants to the Master. But if it happens that the houses can manage without them, the Master should return the besants to the Commander; and the Commander should place them in the treasury. 90. When the Master rides from one place to another, he will look for and study the castles and houses; if he wishes, he may make one house help another if necessary. And if he wishes to take from the commanders anything which is under their authority it is from them that he should take it; this should be the case in all the baillies, from the greatest to the smallest. 91. If the Master or commanders ask the commanders under them to show them the things of the house, they should show them all; and if any should lie or keep anything back, and is found guilty of it, he could be expelled from the house.1 If items are given to the house, and the Master receives them, he should deliver them into the hands of the Commander of the Kingdom of Jerusalem who should place them in the common treasury. 92. When the Master leaves the Kingdom of Jerusalem he may leave the Commander of the Land or another brother in his place, and the one who remains in his place does not have increased authority except to advise on anything that may happen in the land and for which the Master cannot come, and to hold chapter and take up arms: for all are under his command. The Master should not send any brother to the lands of Tripoli or Antioch in his place, over the commanders who are there, except for anything which arises in that land, to advise, or to see the castles' garrisons; and they should obey him in these things. If the Master wishes to send one of the worthy men of the house overseas in his place to carry out the work of the house, he should do so with the consent of the chapter, and he may exclude all the baillis without remission, except the Seneschal. 93. When we hold Chapter General, if the Master wishes to send brothers overseas because of their illness or to carry out the work of the house, he should call the Marshall, the Commander of the Land, the Draper, the Commander of Acre, and three or four worthy men of the house, and should say to them, 'Go and see the brothers, to decide which it would be beneficial to send overseas'; and they should go to see the brothers in the infirmary and elsewhere. They should put in writing the names of those whom it seems most reasonable to send abroad and then return to the Master and show him what they have written; and if there are any alterations to be made they should be made with their advice. 94. If any valuables are presented to the house of the Temple as alms, the Master may take them and give them to whomsoever he chooses, or put them in his strong-box with his other valuables. Compline wine is at the discretion of the Master, whether to withhold it or give it; also the fourth horse, the second squire of the knight brothers, the second horse of the sergeant brothers, if they do not have them by the decision of the chapter, are at the discretion of the Master. Every day that the Master is in the house of the Temple five paupers should eat in the house because of him, of the same food that the brothers eat. 95. Of all the brothers who are given a penance in the presence of the Master, none may rise from the floor unless he is raised by him; and the brothers may pardon them from manual labour and fasting, but may not raise them from the floor<ref>This refers to the punishment of eating on the floor, instead of at the table, for a set number of days per week. </ref> and Friday fasting. None may give permission to let blood, nor to race horses, bathe or joust in the place where the Master is, unless the Master gives it. When the Master rides out, and any brother meets him or joins him on his way, he should not leave him without his permission. When the Master eats at the convent's table, he may give from his bowl to whomsoever he wishes, and no brother may do this except the Master. 96. After Easter, when the houses have large expenditures to make out of the profits, and the commanders tell the Master that they do not have much meat, the Master may inform the brothers and ask their advice; and if the brothers agree to forgo meat on Tuesdays, they will abstain. But when the wheat is cut it [the meat] should be restored. For everything that the Master does with the advice of the convent, he should seek the counsel of the brothers communally, and do what the majority of the brothers and the Master agree. If any secular man or brother, here or overseas, sends a present to a brother of the Temple who has died, the gift should go into the hands of the Master. 97. The Master should not admit brothers without the consent of the chapter, but if he goes anywhere where he cannot find a chapter, and is beseeched by a worthy man to make him a brother for love of God, because he is so ill that it is believed he cannot escape death, then, with the consent of the brothers present, he may make him a brother providing he sees that he may rightly be a brother; and if God restores his health, as soon as he is in our house he should make his profession of faith before all the brothers and learn what a brother should do. All the clothes and bed linen that the Master puts aside should be given for love of God to the lepers, or where he sees they will be best used. And if the Master gives any of his robes to a brother, he should give another in its place, for love of God, either to the lepers or where he sees it will be best used. 98. Wherever the Master is on Maundy Thursday,<ref>Traditionally the day when Christ washed the feet of the Apostles. </ref> he should wash the feet of thirteen paupers, and should give to each of them shirt and breeches, two loaves of bread, two deniers and a pair of shoes. And if he is in a place where he does not have them, when he comes to the first house of the Temple where he has them, he should give them, for love of God. When it happens in time of war that the brothers are under arms in the field, the Master may take six or eight or up to ten knight brothers to accompany him. All the brothers of the Temple should obey the Master, and the Master should obey his house. <references /> ===Here Begin the Retrais of the Seneschal=== 99. The Seneschal may have four mounts and in place of a mule may have a palfrey; he should have two squires; and one knight brother as a companion, who should also have four horses and two squires; a sergeant brother with two horses; one deacon scribe to say his hours, one turcopole with one horse, and a Saracen scribe with one horse; he may also have two foot soldiers; and he may take all these with him. He should carry the same seal (bolle) as the Master. The Seneschal carries the piebald banner<ref>The Templars' banner was a two-pointed pennant divided horizontally with white above and black below. </ref> and a round tent like the Master and everywhere where the Master is absent, he takes his place. And when he rides his horses they should have the same rations as those of the Master. And everywhere where the Master is absent, all the equipment of the lands and houses, and all the houses and food are under the command of the Seneschal. 100. When the Seneschal is in one of the lands without the Master, he will study it and take from it what he likes, and make one house help another; and if he wishes brothers to move from one land to another he can make them, except to the land where the Master is. The Seneschal may give to a worthy friend of the house one palfrey, one mule of either sex, a war-saddle,<ref>In the Middle Ages, this was a high, box-like saddle. </ref> a fine silver goblet, a robe of squirrel fur or scarlet,<ref>A cloth of superior quality in a variety of colours</ref> or anything of less value. But all these gifts should be made with the advice of the brothers who are in that place, for the benefit of the house. Here Begin the Retrais of the Marshal of the Convent of the Temple 101. The Marshal should have four horses and two squires, and in place of a mule he may have one fine turcoman, and if any brother asks him for it, he need not give it to him if he does not wish. And if he has an ungelded roncin<ref>An entire horse, little better than a pack animal. </ref> and he asks him for it, he should give it to him. He should also have a sergeant brother with one horse, and he may lend him another horse from the caravan if he wishes; he should have a turcopole with one horse, and a pavilion with four flaps, three poles and two pegs; and a tent for his squires and equipment; he should have the same equipment as the brothers of the convent and the same rations as the convent. And when he rides out into the countryside or elsewhere with the convent, he should make the Commander's baggage train carry his pavilion, his barley and cauldron wherever he happens to be. 102. The Marshal should have at his command all the arms of the house: those bought to give to the brothers of the convent as gifts, alms or booty. And all the spoils which are treated as arms or are auctioned should also be given to the Marshal. Also, all the equipment treated as arms belonging to the brothers who have died; except crossbows, which should be given to the Commander of the Land, and Turkish arms which the commanders buy to give to the craftsman sergeant brothers who are under their command. And the Marshal should give the brothers orders and deploy them wherever he happens to be, and he should not appoint a brother in his place unless he leaves the land or is ill. 103. When the war-cry is raised the commanders of the houses should gather their horses and when they are assembled they should all join the Marshal's squadron and then should not leave it without permission. And all the sergeant brothers should go to the Turcopolier and should not leave without permission. And all the knight brothers, all the sergeant brothers and the men at arms are under the command of the Marshal while they are under arms. The Marshal may buy horses or mules of both sexes in whichever land he happens to be. But he should inform the Master if he is there. And the Master should give him besants if he sees that he needs them. The Marshal may give to a secular nobleman a used or donated saddle and may also give small items of equipment, but he should not do it too often; and he should do nothing without the consent of the Master. 104. When the Marshal is in the land of Tripoli or Antioch the Commander may give him the marshalcy of that land if he wishes. But he need not if he does not wish to. And if the Marshal wishes he may accept, and he need not if he does not wish to. And if the Commander gives him the office and he takes it, he may give the brothers what they need; and if he does not, the Marshal of the convent will be in charge of the small items of equipment. And if there is a marshal in the land, the Marshal of the convent has no power in the marshalcy of the land, except for the commandments of the house, which he should carry out wherever he is, and also with regard to small items of equipment. But if he asks for a horse which is in the caravan to give to a brother living in that land, the marshal of the land must obey him. 105. And if the Marshal of the convent asks him to give it to a brother not resident in the land, he may refuse if he wishes; but if there is war in the land, and brothers who must ride out are without horses or mules, the Marshal of the convent may go to the caravan and see what is there; and he may order the marshal of the land to provide a brother with a particular horse, and the marshal must obey him. And when the brothers return they should return the horses to the caravan. And if there are two squadrons of knights, the marshal of the land should have one of them; and if there is no marshal, the Commander of the Land should have one squadron if he wishes or he may do without. 106. The Marshal of the convent may appoint the Under-Marshal and Standard Bearer if he wishes, with advice. And if the Marshal wishes to send equipment from the marshalcy from one house to another to be carried by the army either when at war or resting, the Commander of the Land should arrange for all that the Marshal gives him to be carried by the pack animals. In whichever land the Marshal of the convent may be, the commander of that land may not make a baggage train of the convent's horses without speaking to him. All that is said about the Marshal of the convent in the land of Tripoli also applies to the land of Antioch. The Marshal of the convent should call the brothers to arms and give them orders wherever the Master is, or another in his place, and there where he is, for he is the bailli of the convent. The Marshal should hold chapter in the land of Jerusalem in the absence of the Master, Seneschal, or another who is in the Master's place. 107. When horses come from overseas they should be kept in the caravan until the Master has seen them. And the Master may take from them for his own use if necessary, as is mentioned above, one or two horses, to give away; but he should have them kept in the caravan until he has given them, and then the Marshal may share out the other horses to the brothers wherever he sees there is need. And if any brother passes from this world who was resident in the land, or was sent to another land without his equipment, the equipment should remain in the marshalcy of the land and the equipment of the other brothers of the convent should come into the convent's marshalcy. 108. When the brothers are dispersed among the houses, the Marshal may not move them except to exchange one for another. And the Marshal of the convent may not take any brother resident in the land to place him in the convent, nor to send him out of the land; nor may the Marshal of the convent leave any brother in the land without the Master's consent. When the Master or brothers exclude brothers from the chapter in order to appoint commanders this side of the sea, the Marshal may not be excluded unless the convent has first thanked him for his tenure of office; except the Seneschal only all the commanders this side of the sea may be excluded from the chapter to appoint marshals without being thanked for their tenure of office except the Seneschal and the Commander of the Kingdom of Jerusalem. 109. The Marshal may not send his companion of rank from one land to another to live, but he may send him only for a fortnight, for porterage and for the squadron. The Marshal and the Commander of the Land should provide all that is necessary in the marshalcy except steel and Burgundy wire.<ref>Presumably the steel was needed for making swords, and the wire for mail coats. </ref> <references /> ===Here Begin the Retrais of the Commander of the Land of Jerusalem and of the Kingdom=== 110. The Commander of the Kingdom of Jerusalem should have four horses and in place of a mule may have a palfrey; and two squires; one sergeant brother with two mounts and a deacon who knows how to write; and one turcopole with one horse; and a Saracen scribe with one horse; and two foot soldiers like the Seneschal; and one tent for his squires and a pavilion like the Marshal. Moreover, the Draper should be his companion. 111. The Commander of the Land is Treasurer of the convent, and all the belongings of the house, wherever they may be brought from, here or overseas, should be given and delivered into the hands of the Commander of the Land; and he should put them in the treasury, and should not touch or remove anything until the Master has seen and counted them; and when he has seen them, they should be put in writing and the Commander should keep them in the treasury and use them according to the needs of the house. And if the Master or a party of worthy men of the house wishes to hear the list, he should give it to them. 112. The Commander of the Land should furnish the drapery with everything that is necessary, and may take what he wishes with the advice of the Draper; and the Draper must obey him. The Commander of the Land may give one palfrey, a mule of either sex, a silver goblet, a robe of squirrel-fur or brunete,<ref>A fine woollen cloth worn by men of rank. </ref> a piece of squirrel or Reims cloth to friends who have given large donations to the house. And all the robes of squirrel and scarlet, and all the cloth which is not made up and which comes to the house through gifts or alms, belongs to the Commander of the Land; and the other made-up robes should go into the drapery. 113. The Commander of the Land should have purchases and legacies of one hundred besants and over which are made to the houses under his command. But if the legacy comes to more than one hundred besants, it should be put in the strong-room, and if less than one hundred besants, it should go to the commander of the house where the alms are given; and if a bequest, large or small, is made to the house at sea, it should go into the strong-room. If a slave buys his freedom, which is in the hands of the Commander, for one thousand besants or more, the money should go into the strong-room; and if the ransom is less than one thousand besants it should go into the hands of the Commander; and if the slave is from the marshalcy and the ransom comes to less than one thousand besants, it should go into the hands of the Marshal; and if the ransom comes to more than one thousand besants it should be placed in the strong-room. 114. The Commander may give to the brothers one or two mules from his string or one of his pack animals; but he should not do it too often. Moreover, the Commander should not keep in his string the animal which the brother has exchanged; this should go to the stables if the Marshal has not given the brother permission to change it. If the Commander has the brothers under his command feed the foals and any brother of the convent asks for one as his horse, if he is in agreement he may give him one or two. But he should not do it too often. 115. If the Commander needs horses for the brothers from his stables and pack trains and he asks the Marshal for them, he should help him if he can, and he may lend him foals or horses. But when he wishes he may take them back in order to equip the brothers of the convent, and the Commander should return them to him when they are needed. And if any brother asks the Marshal for a horse which he has borrowed from the stables, he may give it to him, for they should return all the animals which leave the stables; but if the Commander buys foals and gives them or any other animals to the brothers to feed, the Marshal may not take any of these without the permission of the Commander or the Master. And if the Marshal does not have the means with which to buy them, and he informs the Master or Commander, he should make him accept the animals that the brothers under his command have fed, those with which he can pay the brothers of the convent. And the Master may not take any of them without himself informing the Commander; and the Commander must obey him. The Commander may buy pack animals, camels and any other animals that he needs for his work. 116. All the booty, all the animals with packsaddles, all the slaves and all the livestock that the houses of the Kingdom of Jerusalem gain through warfare, should be under the command of the Commander of the Land, except the saddled horses, armour and arms, which go to the marshalcy. If the Commander of the Kingdom of Jerusalem wishes to ride through the land and he carries goods with him, he may ask the Marshal for brothers for as long as he needs them to accompany him, and the Marshal should give them to him. 117. If the Commander's horses are tired and worn out, and he needs other horses in order to carry out the work of the house, he should ask them of the Marshal or the one who is in his place, and he should let him have them; and the Commander should place his own horses in the caravan. And when he comes back, he should take his own horses and return those he has borrowed. If the Commander wants a saddle made in the marshalcy, either for himself or for any friend of the house, he may do so; but he should not do it too often. 118. Nor may the Commander of the Land send any brother out of his baillie to live in another land unless he is sent there by the Master. All the houses and casals<ref>The casal was a farm or village dependent upon a house or castle. </ref> of the Kingdom of Jerusalem, and all the brothers in them, are under the command of the Commander of the Land. Nor may the Commander offer an invitation or make gifts to secular people or to knights wherever the Master happens to be, except to friends of the house, privately. But if the Master is not there, he may do so. 119. If the Commander needs expenses he should inform the Master, and should take what he takes with his consent. All the ships which belong to the house at Acre are under the command of the Commander of the Land. And the commander of the shipyard at Acre and all the brothers who are there under him, are under his command, and all the things which the ships carry should be given to the Commander of the Land. But if a particular thing is sent there either to the Master or to another brother, that thing should be given to whomsoever it is sent. When it comes to sharing out the brothers of the convent among the houses, the Commander may say to the Marshal, 'Place so many in this house and so many in the other.' And the Marshal should do it, and he should not place more or fewer there. <references /> ===Here Begin the Retrais of the Commander of the City of Jerusalem=== 120. The Commander of the City of Jerusalem should have four horses, and in place of a mule he may have a turcoman or a fine roncin, two squires, a sergeant brother with two horses, a Saracen scribe with one horse and a turcopole with one horse; he should have the same rations as the Master and, in the city of Jerusalem, should have under him the Commander of the Knights. 121. The Commander of the City of Jerusalem should have ten knight brothers under his command to lead and guard the pilgrims who come to the river Jordan;<ref>Pilgrimage to the river Jordan dates back to earliest Christian times. In the Middle Ages pilgrims went there to purify themselves in its waters and carry out various acts of devotion</ref> and he should carry a round tent and the piebald banner or flag, for as long as his authority lasts. For this reason, when he is camping, if he finds a nobleman in need he should take him to his tent and serve him with the alms of the Order; and for this reason he should carry a round tent and food, and lead pack animals and bring back pilgrims on the animals if necessary. 122. When the True Cross1 is transported by horse, the Commander of Jerusalem and the ten knights should guard it day and night, and should camp as near to the True Cross as they can for as long as the journey lasts; and each night two brothers should keep watch over the True Cross; and if it happens that camp is established, everyone should lodge with the convent. 123. The Commander of Jerusalem may give to the brothers wherever he is horses and mules of both sexes, and a Turkish saddle to a secular man if it is presented to him. And of all the booty gained through warfare beyond the river Jordan, which belongs to the Commander of the Kingdom of Jerusalem, the Commander of the City of Jerusalem should have half; and of all the booty gained this side of the river he may take nothing; rather, those things which befit him belong to the Grand Commander of the Kingdom of Jerusalem. 124. All the secular knights who are in Jerusalem and are associated with the house should go and lodge near him and should ride under his banner. And all the brothers living in the town, and all those who come and go while he is there and the Marshal is absent, are under his command, and should do what they do with his permission. Here Begin the Retrais of the Commanders of the Lands of Tripoli and Antioch 125. The Commanders of the lands of Tripoli and Antioch should each have four horses, and in place of a mule may have a palfrey; and a sergeant brother with two horses, one deacon with one horse, a turcopole with one horse, a Saracen scribe with one horse, and one foot soldier. And in all the places within their baillies they take the Master's place if he is absent. They should have a round tent and piebald banner, and one knight as companion, whom they may elevate in rank so that he may go from one land to another; and they should have the same rations of barley as the Master. And all the people who live in the houses in their baillies are under their command, either under arms or in peacetime; and they may hold chapter in the absence of the Master for as long as their authority lasts. 126. The Commanders should furnish the castles in their baillies with leather, wheat, wine, iron, steel and sergeants to guard the gates; and the castellans<ref>Officers commissioned to guard the castles of the Order. Their function is defined in more detail in §633. </ref> should provide everything else; and if they lack anything, and they do not have the means with which to buy it, the Commanders should provide it for them or give them the money to buy it. 127. The marshalcies in their baillies are under their command, and they should provide food for the horses, mules of both sexes and other necessary equipment, and they should give to the brothers whatever they need. And if there is no marshal in the land, they should give the equipment to the brothers, and should issue the instructions of the house wherever the Marshal of the convent is absent; and if they lack anything, the Commanders should provide the food for their stables; and they should also supply whatever is necessary for the drapery. And if there is a marshal in the land, the Commanders may appoint and dismiss him with the consent of the chapter of the land; and the Commanders may likewise appoint and dismiss the drapers and castellans who are in their baillies. 128. Nor may these Commanders offer an invitation or make large gifts to secular people or knights, wherever the Master happens to be, except to any friend or confrére of the house. And none may give permission to let blood, race horses or joust where he is without his permission. Nor do these Commanders have the power to increase or decrease the ration of barley; nor to put the brothers' horses to stud, except under instructions from the Master and chapter, if the Master is in the land; and if he is not there, they may do so with the advice of the brothers of the convent, except the fourth horse which it is at their discretion to put to stud or to keep on half rations. 129. And the Commanders, if they wish, may see the treasures of the castles and chief houses under their command, and the garrisons; and if they wish to take anything, they should take it with the consent of the commander of the house. And these Commanders may give horses, robes and everything else that is said above for the Seneschal, for the benefit of the house. And every day that they spend in a house of the Temple in their baillies, three paupers should eat from the brothers' food, for love of God. And these Commanders may not give orders to any man without the Master's permission. And when the Commander of the land of Antioch goes to the land of Armenia he may take a chaplain and chapel. <references /> ===Here Begin the Retrais of the Draper === 130. The Draper of the Order should have four horses, two squires and one man in charge of the pack animals; one pavilion like the Marshal; one tent for his squires and another for his tailors, and the pack animals should carry the tailoring equipment and his pavilion also. The Draper should give the brothers whatever clothes and bed linen they require, except woollen blankets, for as long as his authority lasts. When robes come from overseas, the Draper should share out the parcels, and he should take all the presents which come to brothers of the convent and distribute them accordingly. And he should ensure that the brothers are dressed decently;1 and if any are not, he may order them and they must obey him; for after the Master and the Marshal, the Draper is superior to all the other brothers. 131. The Draper should ensure that if any brother has an excess of anything or has anything he should not, he makes him remove it and put it back where it belongs, for all the brothers should be against him who does or says anything unreasonable. When a man is made a brother, the Draper should take from him all his clothes except those of squirrel-fur or scarlet; and if he gives gold or silver to the house, ten besants should go to the drapery and the rest to the Commander of the Land. And everything that is said about the Draper of the convent applies to the Drapers of the lands of Tripoli and Antioch, except the pavilion, which they should not have. <references /> ===Here Begin the Retrais of the Knight Brothers, Commanders of the Houses=== 132. The Knight Commanders of the houses should have four horses and two squires each; and two of their horses should have the same rations as those of the Master and the other two horses the same as the convent. And when the brothers of the convent have three horses, they may have four; and when the brothers of the convent have two, they may have three. And these Commanders may give one hundred besants to the Marshal, fifty besants to the Draper, twenty besants to the Under-Marshal and ten besants to the Under-Draper; and to a brother of the convent he may give one besant, a garnache,<ref>A sleeveless cloak. </ref> a shirt, a cope, a deerskin or a linen cloth. 133. The Knight Commanders of the houses may give to each other up to one hundred hogsheads from their kitchens and may give away some of their food; they may exchange or give one of their pack animals to a brother of the convent, and the brother involved should have the Marshal's permission, or place the animal in the caravan. These Commanders may not make large gifts or offer an invitation to a secular person in a place where the Master or the Commander of the Land happens to be, except with their permission; unless it is a confrère or friend of the house, privately. 134. Nor may these Commanders or anyone else alone find guilty a brother in their charge for words which have passed between them: for that let them come to chapter; for the brother will be believed as much as the Commander; but the orders which the Commanders give to the brothers under their command will be believed, and they can find them guilty alone and take from them all that they can except the habit. 135. If the Commander wishes to give one of the horses from his string to a brother of the convent, he should have permission from his commander and the brother's horse should be placed in the caravan. But if the brother of the convent exchanges horses with the Commander with the permission of the Marshal, the brother's horse should remain with the Commander. And if the Commander has any fine foals he may give them to the brothers under his command, or other mounts if he has them, and they may give to their caselier brothers<ref>These are the officers commissioned to guard the casals or farms of the Order. </ref> a mule or the means with which to buy it and may buy from the villeins of their casals foals and pack animals for raising. 136. Nor may these Commanders build new houses of lime, mortar or stone without the permission of the Master or the Grand Commander of the Land. But they may rebuild and repair ruined houses. Here Begin the Retrais of the Commander of the Knights 137. The Commander of the Knights should be under the command of the Commander of the Land, both under arms and in times of peace, in the absence of the Marshal, except for giving permission to the brothers to let blood, to bathe or to race horses at a gallop. And he may give a brother of the convent permission to sleep one night outside; and he may hold chapter in the absence of the Marshal and the Commander of the Land. Here Begin the Retrais of the Knight Brothers and the Sergeant Brothers of the Convent 138. Each knight brother of the convent should have three horses and one squire; and a fourth horse and second squire, if he has them, are at the discretion of the Master; and they should have a communal ration of barley for their horses; a hauberk,<ref>A coat of mail with coif enveloping the head and leaving just the face uncovered</ref> iron hose, a helmet<ref>A heavy helmet, probably conical. </ref> or chapeau de fer,<ref>A wide-brimmed helmet. </ref> a sword, a shield,<ref>The shield was triangular with the two long sides slightly curved, made of wood and covered in leather. </ref> a lance, a Turkish mace, a surcoat,<ref>An overgarment of some kind. </ref> arming jacket,<ref>A padded jerkin worn under armour. </ref> mail shoes,<ref>Armoured protection for the feet. </ref> and three knives: a dagger, a bread-knife and a pocketknife. They may have caparisons, two shirts, two pairs of breeches and two pairs of hose; and a small belt which they should tie over the shirt. And all the brothers of the Temple should sleep thus, except when they are ill in the hospital, and then they should do so with permission. They should have a jerkin with tails back and front, and a covering fur jacket, two white mantles, one with fur and one without; but in summer they should give back the one with fur, and the Draper may put it aside for their use. 139. And each should have a cope,<ref>A heavy, hooded cloak enveloping the whole body and fastened by string or hook. </ref> a tunic<ref>With short sleeves, worn over the shirt. Short at first, becoming longer in the twelfth and thirteenth centuries. </ref> and a leather belt to put round his waist; and three pieces of bed linen: that is to say a bag in which to put straw,<ref>I.e. a mattress. </ref> a sheet and a light blanket or whatever the Draper wishes to give him; also a rug, if he is given one, to cover his bed or his coat of mail when he rides out; moreover, the rug should be white or black or striped; and two small bags: one in which to put his nightshirt and one for his surcoat and arming jacket; and a leather or wire mesh bag in which to put his hauberk; but if he has one he may not have the other. 140. And each may have a cloth for eating<ref>I.e. a napkin. </ref> and another with which to wash his head;<ref>Presumably a flannel or face cloth. </ref> and a rug on to which he can sift his barley; and a blanket to cover his horses; and if [he has] the rug for sifting he should not have the blanket. And he should have a cauldron for cooking and a bowl for measuring barley; and he may keep an axe and a grinder with permission, and if he goes from one land to another he may not always carry them, except with the Master's permission. And he may have three saddle bags: one for the brother and two for the squires; and two cups for drinking, and two flasks; a strap, and one girdle with a buckle and one without; a bowl made of horn and a spoon. And he may have one cloth cap and one felt hat; a tent and a tent peg; the surcoat should be completely white. 141. The surcoats of the sergeant brothers should be completely black, with a red cross on the front and back. And they may have either black or brown mantles; and they may have everything that the knight brothers have except the horses' equipment, the tent and the cauldron, which they will not have. And they may have a sleeveless coat of mail, hose without feet, and a chapeau de fer; and all these aforementioned things they may have according to the means of the house. 142. One brother of the convent may give to another a garnache that he has worn for a year, an old coat of mail, an old tunic, shirt, breeches and boots; and a lantern if he knows how to make it, a deerskin and a goatskin. And if any squire leaves his lord, and he has served his term in the house, his lord should not take from him any clothing that he has given him, except the year-old garnache, and he may give him a two-year-old one if he wishes. 143. There are five sergeant brothers who should have two horses each: these are the Under-Marshal, the Standard Bearer, the Cook brother of the convent, the Farrier of the convent and the Commander of the shipyard at Acre. And each of these five may have two horses and one squire. None of the other sergeant brothers may have more than one horse, and the other the Master may lend and take back when he wishes; and if it happens that any of the above-named five brothers is made the commander of a house, the Marshal should have the other horse.<ref>Commanders of houses who were sergeant brothers were allowed only one horse (see § 180). </ref> 144. Nothing that a secular man gives to a brother of the convent for his own use should he take without permission, except any gift or any bequest which is given to the house as alms, and that he may take and give to the house. No brother may shorten his stirrup leathers, nor his girth,<ref>Shortening the stirrup leathers implied fighting with the sword rather than the lance, i.e. in close combat, because the knight could rise in the stirrups to deliver a blow. Girth tightening similarly implied readiness for action. </ref> nor his sword belt, nor his breech-girdle without permission; but he may adjust his buckle without permission. No brother may bathe, let blood, take medicine, go into town or ride a horse at a gallop without permission; and wherever he may not go without permission he should not send his squire or his horse without permission. 145. If the brothers are eating at table and any of them suffers a nosebleed, or the warcry is raised, or there is a fire or the horses are unsettled, to avoid harm to the house, they may get up from the table without permission, for all these things, and then return to eating at the table if they wish. When the brothers are lodged in the dormitory, they should not leave without permission to sleep in another place; and when they are in camp and their tents are pitched, they should not move them from one place to another without permission; nor should they go to the lodging of a secular or religious person without permission, unless they are camped rope-to-rope with the [Knights of the] Hospital.<ref>the Hospitallers. Often in time of war the military orders installed themselves side by side. </ref> 146. When the bell sounds or the call given to say the hours or for the brothers to assemble, all the brothers should go to the chapel, if they are not ill, do not have their hands in feed, or the fire is not burning in the furnace to forge hot iron, or they are not preparing the horses' feet for shoeing, (or they are not washing their hair); and for these aforementioned things the brothers may absent themselves from nones and vespers. And when they have done what is listed above, they should go to the chapel to say the hours or to hear them, or go where the other brothers have gone. But they may not be absent from the other hours without permission unless they are ill. 147. And when the brothers hear together the mass or the hours, they should kneel down, sit and be on their feet together; for the Rule dictates it so. But the old and infirm should keep themselves to one part of the chapel, if they cannot behave like the other healthy brothers; and those who do not know when the brothers should kneel or be at the hours should ask those who know and learn how they do it, and should be behind the others. <references /> ===How the Brothers Should Make Camp=== 148. When the Standard Bearer makes camp, the brothers should pitch their tents round the chapel and outside the ropes, each one coming in his troop. And those who are outside [the ropes] should pitch their tents outside and place their equipment inside; and each brother may select an area for all his following. But no brother should take a place until the cry has been raised: 'Make camp, lord brothers, on behalf of God,' and until the Marshal has taken his place, except the Master, the chapel, the mess tent and its commander and the Commander of the Land; and if any brother has taken his place the Marshal may give it to whomsoever he wishes, if he did it without permission. And each brother may take his place in the church or in the chapel; that is to say from the door up to the middle, for any farther in would annoy the priest, that is why it is forbidden. And when the hours are said, a brother should go in search of the one who should be next to him if he is not there. 149. No brother should send for forage or firewood without permission until the command has been given, unless he is near enough to camp to be able to hear the alarm. And they should cover their saddles with cloaks or rugs, etc.; and if they are going to carry rocks on them, they should have permission. And they should not send for the war-saddle without permission; nor should any brother with two squires send more than one, moreover only within the camp or nearby, so that he may have him with him if necessary. Nor should any brother go out for pleasure except as far as he can hear the alarm or the bell. And the brothers who are living in houses at time of war should not ride out except as is given above; neither in war nor in peace should any brother ride out a league without permission; nor may any brother of the convent ride out without permission without boots and in daytime between two meals. The crier [of orders] and the officer in charge of the grain store should camp with the Standard Bearer, and what he shouts should also be done for him as it is for him who has him give the alarm. 150. When the brothers are camped and the rations are called out, the brothers should fasten up their mantles and go quietly and in silence one after the other in their troops, and take what they are offered on behalf of God; and if secular people or brothers who are not in the camp send them gifts of food, they should send them to the Commander of the Victuals and they should not keep anything without permission. And if the Commander sends for them, they may eat the gifts and give them away as they wish; but it is better for the Commander to give them back than for the brothers to keep them. And if there is any brother who eats food from the infirmary because of his illness, the brothers who are camped with him may eat it in such a way that the brother does not suffer privation. 151. Each brother may invite in any worthy man who should be honoured who comes to his camp or passes before his lodgings; and the Commander of the Victuals should give to the brother so freely of the food he has that all those in the lodgings may have plenty, in honour of the worthy man; and this applies as much to the baillis as to the others. All searching for food is prohibited to the brothers of the convent, the food of both the house and others, except for green vegetables from the fields, fish, birds and wild animals if they know how to take them without hunting; for hunting is forbidden in the Rule.1 Nor should any brother have food in his lodgings, except what is handed over to the mess tent, if he has it without permission. And when the Commander of the Victuals arranges pieces of meat to give to the brothers communally, he should not put two pieces from the same place, neither two haunches nor two shoulders together; but he should share them out to the brothers as fairly as possible. 152. If the Commander of the Victuals wants the rations to be called, he should inform the Master's sergeant brother before he has it done; and when the Master's sergeant brother goes to the distribution, he should be given the best there is for the Master; and the Master's companions should take what the Commander of the Victuals gives them in the queue. It is not at all a good thing for the Commander of the Victuals to give presents to any brother in the camp unless he is ill, rather he should distribute fairly to everyone alike; but to the sick he may give two or three pieces of the best meat he has, and when the healthy have only one dish the sick should have two; and so he should give alike to the sick and to the healthy in the queue. And when the healthy have two pieces of meat, the sick should have three or more; nor should they have fewer than two dishes when the healthy have only one dish. 153. The servings of meat for two brothers of the convent should be such that what is left by two brothers may sustain two paupers. And from two brothers' servings those of three turcopoles may be made up; and from two turcopoles' those of three sergeants. Measures should be equal. When the brothers fast, two brothers should be given four measures of wine; and when they are not fasting, five measures between two brothers and three measures between two turcopoles; likewise with the measure of oil. This also applies to the lands of Tripoli and Antioch. 154. No brother should explicitly ask for a horse, a mule of either sex or anything else unless it is small; and if any brother has a restive or jibbing horse, or one that bucks or throws him, he should inform the Marshal or make sure that he is informed; and if it is true, the Marshal should not make him keep it, rather he should exchange it if he can. And if the Marshal does not wish to exchange it, the brother may go without his horse if he wishes, and not mount it, for as long as he keeps it; nor should the Marshal force him to ride it, by any command, if he does not do so willingly. 155. If the alarm is raised in the camp, those who are near the shout should leave that area with their shields and lances, and the other brothers should go to the chapel to hear the orders that are issued. And if the alarm is raised outside the camp, they should not leave without permission, not even for a lion or a wild beast. <references /> ===How the Brothers Form the Line of March=== 156. When the convent wishes to ride, the brothers should not saddle up, nor load the baggage, nor mount, nor move from their places unless the Marshal has the order called or commands it; but tent pegs, empty flasks, the camping axe, the camping rope and fishing net may be put on the horses before the order to load the baggage is given. And if any brother wishes to speak to the Marshal he should go to him on foot, and when he has spoken to him he should return to his place; and he should not leave his place before the order to mount is given, for as long as his companions are in camp. 157. When the Marshal has the order to mount called, the brothers should look over their campsite so that nothing of their equipment is left behind, and then they should mount and go quietly with their troop, at a walk or amble, their squires behind them, and position themselves in the line of march if they find an empty place for themselves and their equipment; and if he does not find it empty, he may ask the brother who has taken it, who may give it to him if he wishes, but need not if he does not wish to. And when they have joined the line of march, each brother should give his squire and his equipment a place in front of him. And if it is night-time, he should keep silent except for any important task, and then he should go quietly and in silence within the line of march until the next day when they have heard or said prime, in the manner which is established in the house, and for as long as the camp lasts. The brother who has joined the line of march may give the place in front of him to another who has not joined it, but no-one should give up the place behind him; and then neither of these two brothers, neither the one who gave the place nor the one who took it in this way, may give it to another in front or behind. 158. And if two brothers wish to talk to one another, the one in front should go to the one behind in such a way that their equipment is in front of them; and when they have spoken, each should return to his troop. And if any brother rides beside the line of march for his own purposes, he should come and go downwind; for if he went upwind, the dust would harm and annoy the line of march. And if anything happens so that a brother cannot nor knows how to join his troop, one of the brothers should give him a place in front of him until daylight, and then he should return to his troop as best and as quickly as he can. And this also applies to the squires. And no brother should ride beside the line of march, nor two, nor three, nor four or more, either for pleasure or to speak, rather they should go behind their equipment and each one keep to his troop quietly and in silence. 159. No brother should leave his troop to water his horses or for anything else, without permission; and if they pass by running water in peaceful territory, they may water their horses if they wish; but they may not endanger the line of march. And if they pass by water whilst on reconnaissance, and the Standard Bearer passes by without watering his horses, they should not do so without permission; and if the Standard Bearer stops to water his horses, they may do likewise without permission. And if the alarm is raised in the line of march, the brothers who are near the shout may mount their horses and take up their shields and lances, and keep calm and await the Marshal's order; and the others should go towards the Marshal to hear his command. 160. When there is war and the brothers are lodged in an inn or established in camp, and the alarm is raised, they should not leave without permission, until the banner is taken out; and when it is taken out they should all follow it as soon as possible, and they should not arm or disarm without permission; and if they are lying in ambush or guarding pasture, or somewhere they are reconnoitring, or they are going from one place to another, they should not remove bridle or saddle or feed their horses without permission. <references /> ===How the Brothers Should Go in a Squadron=== 161. When they are established in squadrons, no brother should go from one squadron to another, nor mount his horse nor take up his shield or lance without permission; and when they are armed and they go in a squadron, they should place their squires with lances in front of them, and those with horses behind them, in such a way that the Marshal or the one who is in his place commands; no brother should turn his horse's head towards the back to fight or shout, or for anything else, while they are in a squadron. 162. If any brother wishes to try out his horse to learn what needs to be done for it or if there is anything to adjust to do with the saddle or saddle cloth, he may mount up to leave for a while without permission, and then return quietly and in silence to his squadron; and if he wishes to take his shield and lance, he should have permission; and whoever wishes to protect his head with his iron coif<ref>Formerly an integral part of the hauberk, in the thirteenth century the coif became a separate hood of mail. </ref> may do so without permission; but he may not take it off. No brother may charge or leave the ranks without permission. 163. And if it happens by chance that any Christian acts foolishly, and any Turk attacks him in order to kill him, and he is in peril of death, and anyone who is in that area wishes to leave his squadron to help him, and his conscience tells him that he can assist him, he may do so without permission, and then return to his squadron quietly and in silence. And if he otherwise charges or leaves the squadron, justice will be done even as far as going on foot<ref>This was a particular disgrace for a knight, who defined himself as a mounted warrior. </ref> to the camp and taking from him all that may be taken from him except his habit. <references /> ===When the Marshal Takes Up the Banner to Charge=== 164. When the Marshal wishes to take the banner on God's behalf from the Under-Marshal, the Under-Marshal should go to the Turcopolier if the Marshal does not retain him. And then the Marshal should order five or six or up to ten knight brothers to guard him and the banner; and these brothers should overwhelm their enemies all round the banner, to the best of their ability, and they should not leave or go away, rather they should stay as near to the banner as they can, so that, if necessary, they may assist it. And the other brothers may attack in front and behind, to left and right, and wherever they think they can torment their enemies in such a way that, if the banner needs them they may help it, and the banner help them, if necessary. 165. And the Marshal should order the Commander of the Knights to carry a banner furled round his lance, and he should be one of the ten. And this brother should not leave the Marshal, rather he should keep as near to him as possible, so that if the Marshal's banner falls or is torn or any misadventure befalls it, which God forbid, he can unfurl his banner; or if not, he should act in such a way that the brothers may rally round his banner if necessary. And if the Marshal is so badly wounded or afflicted that he cannot lead the attack, the one who carries the furled banner should lead the attack. And those who are ordered to guard the banner should go to him; neither the Marshal nor the one who carries the furled banner into battle should charge with it or lower it to charge for any reason. 166. And those especially who lead a squadron of knights should not charge or leave the squadron unless they do so with the permission or consent of the Master, if he is there, or of the one who is in his place. If he does not agree to do it through difficulty, or because he is surrounded, he cannot lightly have permission; and if it happens any other way, severe punishment will be given, and he cannot keep the habit. And each squadron commander may have a furled banner and may command up to ten knights to guard him and the banner. And everything that is said about the Marshal is true for all the commanders who lead squadrons. 167. And if it happens that any brother cannot go towards his banner because he has gone too far ahead for fear of Saracens who are between him and the banner, or he does not know what has become of it, he should go to the first Christian banner that he finds. And if he finds that of the Hospital, he should stay by it and should inform the leader of the squadron or someone else that he cannot go to his banner and he should remain quiet and silent until he is able to go to his banner. Nor should he leave the squadron because of cuts or wounds without permission; and if he is so badly hurt that he cannot obtain permission, he should send another brother to get it for him. 168. And if it happens that the Christians are defeated, from which God save them, no brother should leave the field to return to the garrison, while there is a piebald banner raised aloft; for if he leaves he will be expelled from the house for ever. And if he sees that there is no longer any recourse, he should go to the nearest Hospital or Christian banner if there is one, and when this or the other banners are defeated, henceforth the brother may go to the garrison, to which God will direct him. <references /> ===Here Begin the Retrais of the Turcopolier=== 169. The Turcopolier brother should have four horses, and in place of a mule he may have a turcoman; and he should have a small tent and the same rations as the convent; and the pack animals should carry the rations, the tent and the cauldron. And if he is in lodgings or in camp and the alarm is raised, he should not leave without permission; but the Marshal should indicate to him once what he should do. And if he has to go anywhere he should send one or two turcopoles to that area where the alarm is, to see what it is; and then he should inform the Marshal or the one who is in his place, so that he may order and issue his command. 170. And when the Turcopolier goes with the scouts and is given five or six or eight knights, or up to ten, they are under the command of the Turcopolier; and if there are ten, and there is a Commander of Knights with a piebald banner, the Turcopolier will be under his command. And when the squadrons of the convent are lined up, the Turcopolier should keep his men in the squadron and be like the others, and behave in such a way as to carry the banner, as is given above for the Marshal. Nor should he charge or attack unless the Master or Marshal orders him to. 171. All the sergeant brothers, when they are under arms, are under the command of the Turcopolier, but in peacetime they are not; and the turcopoles are [under his command] in time of war and in time of peace. The Under-Marshal, the Standard Bearer, the Master's sergeant brother, and those of the Marshal and the Commander of the Land, if they are not in the Turcopolier's squadron are not under his command. 172. The sergeant brothers who are armed in mail should conduct themselves under arms as is given for the knight brothers; and the other sergeant brothers who are not armed, if they act well, will receive thanks from God and the brothers. And if they see that they cannot resist or that they are wounded, they may go to the back, if they wish, without permission, and without harm coming to the house. If brothers are placed to command the sergeants at arms, they should not leave in order to charge or for any other reason, without permission; but if the Marshal or the brothers charge, they should lead the sergeants lined up in close ranks behind them, to the best of their ability, so that if the brothers need them, the sergeants may come to their aid. <references /> ===Here Begin the Retrais of the Under-Marshal=== 173. The Under-Marshal should have two horses and a tent and the same rations as the convent; and the pack animals should carry the tent. And he should give to the brothers the small items of equipment, and have them loaded and repaired if he can and if he has them, and may distribute old saddles, rugs, barrels, fishing nets, lances, swords, chapeaux de fer, old Turkish arms and cross-bows, which belong to the marshalcy, and saddle pads; and henceforth he may give and distribute all small items of equipment, wherever the Marshal is or is not, unless it is something that the Marshal has forbidden. And the Under-Marshal may not give out any of the large items of equipment unless the Marshal orders him to. 174. And if a brother goes overseas or passes from this world, and the Marshal wishes to give away the entire equipment, or keep it for as long as he wishes, he should order and command the Under-Marshal, who should do it; the Under-Marshal may not give any of it away until the Marshal has seen it. And if the Marshal does not order him, until he has seen it or forbids it, he may give away what suits him. 175. All the craftsman brothers of the marshalcy are under his command, and should answer to him or the one who is in his place for their work, and he should provide them with and ensure that they have everything appertaining to their work. And he may send them out in the service of the house and give them permission to go from one house to another to enjoy themselves on feast days. And where the Marshal is absent, the Standard Bearer is under his command as is given above. And if there is a squire without a master, and the Under-Marshal asks for him to put him in the horse caravan, and if he asks him for any squire from the caravan to give to a brother, he should do it; and he should give the Standard Bearer as many squires as he asks for, if he has them, to put in the caravan, and he should obey him. And the Under-Marshal, if he has too many squires in the caravan, and the Standard Bearer has need of them, should give them to him, except for the garrison of the caravan. 176. And wherever the Standard Bearer is absent, the Under-Marshal may punish the squires if he wishes and if they have committed some crime against him; he may take squires from the caravan and give them to the brothers who he sees are in need of them, and place caravan squires in the horse caravan. And if the Standard Bearer assembles a chapter of squires, and the Under-Marshal wishes to go to it, he may hold the chapter and may punish the squires if he wishes. And all the squires who have been lent to craftsman brothers or to brothers who have only one horse, should go to the Standard Bearer when the order is called for the caravan squires to go there. <references /> ===Here Begin the Retrais of the Standard Bearer=== 177. The Standard Bearer should have two horses and a tent and the same rations as the convent; and the pack animals should carry the tent; and all the squires of the house are under his command wherever he happens to be; he should engage them and hear their vows, and should tell them all the laws of the house, and the things for which they may be expelled from the house, put in irons and flogged; and ensure that they are paid when they have served their term. And he may hold chapter and assemble them whenever he pleases and there is need, and he may punish those who have committed a crime against him, in the manner which is established in the house; and he should ensure that they are given barley, straw and lodging. The officers in charge of the grain store and the sentries are under his command and should each have one horse. 178. And if the brothers are together and they send their horses and squires to the house's baggage train or pasture, or to another communal area, the Standard Bearer should lead them out and back in a troop, a piebald banner at the head of the troop. And wherever the squires and brothers eat in the convent, the Standard Bearer should keep table; and wherever the brothers are camped and the squires take rations, they should not mix with them if they do not wish. 179. When the convent is on the march, the Standard Bearer should go in front of the banner and should have a squire or sentry carry it, and should lead the line of march in such a way as the Marshal commands. And in time of war, when the brothers go in squadrons, a turcopole should carry the banner, and the Standard Bearer should form the squires into a squadron. And if the Marshal and the brothers charge, the squires who lead the destriers<ref>War horses which were led by squires and mounted by knights only when battle was joined. </ref> should charge behind their lords, and the others should take the mules which their lords ride and should remain with the Standard Bearer. And he should have a banner furled round his lance; and when the Marshal charges he should have the squires formed into squadrons and should unfurl his banner; and he should go after those who are attacking as best, as soon and in as orderly a fashion as he can, at a walk or amble, or whatever seems best to him. <references /> ===Of the Sergeant Brothers, Commanders of the Houses === 180. The sergeant brothers commanders of the houses should have one horse and the same rations as the convent; he may give four deniers to a brother, and may have one of their sergeants as a squire. And if it pleases the Standard Bearer to give him a squire, he may take him. Of the Casalier Brothers 181. The casalier brothers should have two horses and one squire and the same ration of barley as the Master; and they may give four deniers to a brother; and may keep one girth for the horses that they ride. <references /> ===How the Master and the Brothers Should Eat in the Convent === 182. The Master and all the other strong and healthy brothers should eat at the convent's table and hear the blessing; and each brother should say one paternoster before he cuts his bread and not while he is eating. And when he has eaten he should give thanks to God for what He has given; and he should not speak until he has given thanks in the chapel if it is nearby, and in the same place if it is not nearby. 183. Neither the Master nor any other brother should have flasks of wine or water at the convent's table, nor allow any brother to bring them there. And if a secular man sends a gift of wine or meat, only the Master may send the present to the infirmary or wherever he pleases, except to the convent's table. And all the other brothers, if anything is presented to them, should send it to the Master if he is at the convent's table, and if he is not, to the brothers in the infirmary. And if the Master eats at another table or at the infirmary table, when he does not eat in the convent, the gift should be sent to him. 184. If it happens that anyone gives beef and mutton to the convent's table, the commander of the house should place those who do not eat beef in one area of the table, except the Master and the chaplain. Each brother may ask for some of the sergeants' meat. If anyone brings to the brothers raw or rotten meat, or meat which smells, they may take it back and it should be exchanged if there is sufficient. 185. Often, two kinds of meat are given to all the brothers in the convent, because he who does not eat one eats the other, as at Christmas and Easter, and at the two Shrovetides;<ref>The Templars observed two fasts per year (cf. §76 and 351), before Easter and before Christmas. The two Shrovetides were Shrove Tuesday and the Sunday before St Martin's Day (11 November).</ref> and three kinds of meat when the houses have sufficient, and the commanders wish it. And the servings should be communal as is written for the Commander of the Victuals. 186. On the days when they do not eat meat they should have two cooked dishes; but if they are given either cheese or fish they should have only one cooked dish, if the commanders do not wish to give them two. But at the two Shrovetides they should be given two or three dishes, so that he who does not want one may have the other. And when it comes to Sundays, Tuesdays or Thursdays, it is usual to give them fresh or salted fish, or something else to be eaten with bread. But if they have fish on Monday, Wednesday, Friday or Saturday, the commander of the house may take away from them one of the cooked dishes if he wishes, if he pays for the fish he gives them. 187. It is usual on Fridays to give them one cooked dish and then green vegetables or something else to be eaten with bread; and each brother may ask for what is eaten at the convent's table and what is given to the other brothers. But each brother should speak quietly and keep silence, and listen to the clerk who reads the lesson. And each may give some of his food to those around him, but only as far as he can stretch out his arm. 188. The Master may give some of his food to the brothers who eat on the floor and do their penance. And for this reason enough food for four brothers should be put in the Master's bowl, either meat, fish or anything else to be eaten with bread; neither the Master nor anyone else should have any other food, to eat or drink, except what is given communally to the brothers of the convent. Nor should any brother have his own place at the convent's table, except the Master and the chaplain brother who eats next to him. Wherever the Master is, three paupers should eat of the brothers' food, four in each major house and castle, for love of God and the brothers. When the bell sounds, the chaplain brother, the paupers and all the knight brothers may sit, and the sergeant brothers should wait until the small bell is rung, and then they should sit. They should fill the table on the inside and then on the outside. Cups, bowls and napkins should be communal, except for the Master and the chaplain brother who have been permitted cups. 189. When the convent has three dishes of meat or other food, the household should have two. But the turcopoles and all those who eat at their table should have what is eaten by the convent. And the paupers who are fed at the house where they are established should have as much meat and other food as the brothers of the convent. <references /> ===The Retrais of the Infirmarer Brother === 190. The Infirmarer brother should have so much good sense as to ask the sick brothers who cannot eat, and dare not, from the communal food of the infirmary, which food they are able to eat, and they should tell him when he asks them; and he should prepare and give to them as much of the communal food of the infirmary as they can eat. And especially for those brothers who are feeble, suffering and recuperating from illness he should do as is said above. And to those who have quartan fever<ref>A fever characterised by a paroxysm every third (or, by inclusive reckoning, every fourth) day. </ref> he may give meat every weekday except Friday, likewise from the fast of St Martin until Advent, and during Advent on three days a week. 191. All the sick and ageing brothers who cannot tolerate the food of the convent should eat at the infirmary table; and the healthy brothers, when they are bled, should eat only three times. And if a brother who has been bled, or an elderly one, or one who has quartan fever asks for the food of the convent, he should be given it. But to those other brothers who eat according to their illness, none of it should given, except to see if they can endure the [food of the] convent; and for this reason they may be given it once or twice. And if they can tolerate it, they should go and eat in the convent. 192. Not lentils, nor shelled broad beans, nor cabbage that has not flowered, nor beef, nor trout, nor nanny-goat, nor billy-goat, nor mutton or veal, nor eels should be given to the infirmary table, except when the convent eats it, or those whom we have mentioned above, or when any brother eats at the invitation of anyone who may invite him to do so. Cheese may not be given as a dish in the infirmary. 193. When the Master wishes to eat at the infirmary table he should ask the Infirmarer to prepare the food. And on the table nearest the infirmary should be placed a napkin, wine and water in flasks, and a glass goblet; and then the Infirmarer brother should prepare so much food that all the other brothers may be nourished by him. No brother who eats at the infirmary table may have glass flasks or goblets, unless it is for a worthy man or great friend of the house. 194. All the brothers who cannot hear the hours or go to the chapel because of their illness should go and sleep in the infirmary. But it is a good thing if they confess and take communion beforehand, and that they ask the chaplain for extreme unction if necessary. Moreover, only the Master may sleep in his room when he is ill. And each brother, when he is ill, may eat three times in his own bed, if he wishes: that is to say, the day he cannot go to the chapel because of his illness, the next day until vespers, and then he should go to the infirmary if he has not recovered. But those brothers who suffer from dysentery, or a serious wound, or vomiting, or delirium, or any other grave illness which the other brothers cannot tolerate, should be given a room as near as possible to the infirmary until they are fully recovered and the other brothers can tolerate their presence. 195. The Infirmarer brother should have as much food prepared for the brothers who lie in the infirmary as each asks for, if he can find it in the house or for sale in the town, and syrup if they ask for it. And the Infirmarer may give them permission to let blood and shave their heads. But to shave their beards, or cut into mortal wounds, or to take medicine, permission must be obtained from the Master or from the one who takes his place. 196. The commander of the house should provide the Infirmarer brother with whatever is necessary for the infirmary table, and for the infirmary where the brothers lie sick; and he should place under his command the cellar, the large kitchen, the oven, the pigsty, the henhouse and the garden. And if the commander does not wish to do this, he should give to the Infirmarer brother as much money as is necessary for the needs of the infirmary. The Commander of the Land should ensure that the brothers have what they require, and the means with which to buy the medicines they need. 197. When brothers leave the infirmary, they should firstly go to the chapel to hear mass and the divine office of Jesus Christ, and afterwards they may eat three times in the infirmary, and then they may leave, if they are recovered to such an extent that they can go to the chapel to hear all the hours. And then they should eat at the infirmary table until they can safely eat the food of the convent. The Commander of the Land, or the Master, should find a doctor for the sick brothers so that he may visit them and advise them on their illnesses. <references /> ===Election of the Grand Master === On the Election of the Master of the Temple 198. When the Master of the Temple dies and God summons him, if he dies in the Kingdom of Jerusalem, and the Marshal is present, he remains in place of the Master, and should hold chapter because of the office of the Marshalcy that he holds until he and the convent and all the baillis from this side of the sea have determined and elected a Grand Commander who will hold the office of Master. And so he should assemble all the worthy men of the baillie, and should ask all the prelates of the land and the good people of religion to be at his funeral and interment. And with a great lighting of candles his service should be celebrated, and he should be buried with great honour. And this lighting of candles is granted to him only, in honour of his Mastership. 199. And all the brothers who are present should say two hundred paternosters during the next seven days, and all the brothers in the same baillie as that house should do likewise; and so they should be there unless it is not suitable for them to remain for any reason. And one hundred paupers should be fed for the sake of his soul at dinner and at supper. Afterwards, his equipment should be distributed as if for any other brother of the convent, except his clothes and night clothes, which should go to the Almoner, and should be given entirely to the lepers, for love of God, as he did with his old clothes when he took new ones. 200. As soon as possible afterwards, the Marshal should inform all the commanders of the provinces this side of the sea of the Master's death, so that they may come to advise the house on a given day and elect a Grand Commander who will take the place of the Master. And if it can be done without great harm to the house, the election of the Master should be celebrated in Jerusalem or within the Kingdom. For he is the head of the house and the chief province of all the Temple. 201. But if it happens that the Marshal or all the convent is in the land of Tripoli or Antioch, and the Master dies there, what is said above for the Marshal of the Temple in the Kingdom of Jerusalem should be understood for each and both of these two commanders of these two provinces. Just as the Marshal should hold chapter to elect the Grand Commander if it happens in the Kingdom of Jerusalem, the Commander of the land of Tripoli or Antioch should act in the same way. And if he dies in the Kingdom of Jerusalem and the Marshal is not in the Kingdom, the Commander of the Kingdom of Jerusalem should arrange his funeral like one of the other commanders of the provinces, and should inform the Marshal, the convent and the other commanders of the Master's death as soon as possible, in the name of the Holy Trinity. 202. And if the Grand Commander who is to take the place of the Master is within the Kingdom of Jerusalem, the Marshal should hold chapter as is said above, and he<ref>I.e. the Grand Commander. </ref> should be elected by the common consent and will of all the brothers or of the majority, on behalf of and in the name of God. 203. The Grand Commander should retire apart with the Marshal and the commanders of the three provinces, if they can be present, and are not prevented by canonical impediment with the other worthy baillis, and those others who to him and to the other worthies it seems that they should be called to give advice, and by no means all. And together with them he should decide the time and day on which they may suitably assemble to make the election. And each of the commanders of the provinces should come on the appointed day, without being sent for, with a party of worthy men from his baillie whom he may bring without harm. 204. And from that day on, the Grand Commander should carry the Master's seal and issue all the commands of the house in place of the Master until such time as God has provided the house with a Master and governor. And so he should be obeyed like the Master if he were alive. 205. And all the brothers of the Temple overseas should fast for three Fridays on bread and water, from that moment until the day appointed for the election. And from that day on each commander should go to his baillie and take care of the work of the house in the finest and best way that God will show him, and should ask and command his brothers to pray that God advise the house in the matter of a Father and Master. And this same request should be made to all good people of religion. 206. When the day for the election of the Master arrives, the convent and all the baillis, as is given above, should assemble in the appointed place, according to what seems good to them. And after matins on the day the election is to take place, the Grand Commander should summon the majority of the worthy men of the house, but not all the brothers, and they should with advice select two or three worthy men of the house, and more if necessary, who are brothers and the best-known; and they should be ordered to leave the council, and they should obey. 207. And afterwards, the Grand Commander should ask them, and the one on whom all the council, or the majority agrees, will be the Commander of the election. Then, he should recall them and make known to the one who is elected that he is made the Commander of the election of the Master on behalf of God. And the one who is elected should be such that he loves God and justice, and should be able to speak all languages and to all the brothers; he should love peace and concord within the house, and should not encourage differences. And all the thirteen electors of the Master should be such, from divers provinces and divers nations. And before they leave the council, the Grand Commander should give himself and all the other brothers of the council, a knight brother as a companion, as is given above. And this council and this assembly should always be held without change. 208. After matins on the day of the election, so that they may stay awake to pray to God until daybreak, henceforth the two brothers should go to the chapel to pray that God guide and counsel them, so that they may perfectly and according to His will accomplish the office and command with which they are charged. And each one should pray to himself and they should not speak to any other brother, nor any other brother speak to them; nor should they assemble together unless it is to speak of that thing which they have to decide. And they should stay all night in prayer and discuss the business of the election, and none of the other brothers of the council should leave, and those who are ill should rest in their beds and pray that God advise the house, and the other healthy brothers according to the strength of their bodies should be at their prayers until daybreak. 209. When the bell has rung for prime and the brothers have gone to the chapel to hear prime, and the mass of the Holy Spirit has been sung with great devotion, and terce and sext heard, they should enter the chapter silently and humbly and hear the sermon and prayer said according to the custom of the Order of Knighthood. And afterwards, the Grand Commander should ask and command the brothers to call upon them the grace of the Holy Spirit, through which they may have such a Master and shepherd by whom the house and all the Holy Land may be advised, and in whose service the house is established and ordained. And all the brothers should kneel on the ground and say those prayers which God has taught them. 210. And afterwards, the Grand Commander should have the Commander of the election and his companion come before him and all the chapter, and should charge them in virtue of obedience with this office which is given above, in peril of their souls and with the reward of Paradise, that they may have all wisdom and all understanding to elect their companions who will be with them in that office. And so he should order them also not through mercy, nor hatred, nor love, but seeing only God before their eyes, to choose such companions by their wisdom, who strive for the peace of the house as is said of them above, and they should leave the chapter. 211. And these two brothers should choose another two brothers so that they are four. And these four should choose another two brothers so that they are six. And these six brothers should choose another two brothers so that they are eight. And these eight brothers should choose another two brothers so that they are ten. And these ten brothers should choose another two so that they are twelve, in honour of the twelve apostles. And the twelve brothers should elect together the chaplain brother to take the place of Jesus Christ; he should endeavour to keep the brothers in peace and love and in harmony: and they will be thirteen brothers. And of these thirteen, eight should be knight brothers, four sergeant brothers and the chaplain brother. And these thirteen brother electors should be as is given above for the Commander of the election, from divers nations and countries, in order to keep the peace of the house. 212. Afterwards, all the thirteen electors should go before the Commander and the brothers, and the Commander of the election should ask all the brothers together and the Grand Commander to pray to God for them, for they are charged with a heavy task. And straightaway all the assembled brothers should throw themselves on the ground in prayer and pray to God and all the saints, through whom the house had its beginning, that He advise them and indicate such a Master as He knows the house and the Holy Land require. 213. Afterwards, all thirteen should stand up in front of the Grand Commander, and he should command each and all of the thirteen electors in that office with which they are enjoined, to have God before their eyes and strive for nothing but the honour and benefit of the house and the Holy Land. And that person who seems most beneficial to all or to the majority they will not fail to put in that office which is the Master's, out of hatred or any ill will. And he who does not seem beneficial to all or to the majority, neither out of any favour or love should they call or elect him to hold such a high office as that of Master. 214. And this order should be given to all the thirteen electors in front of the whole chapter by the Grand Commander in this way: 'We implore - on behalf of God and My Lady St Mary, and My Lord St Peter, and all the saints of God, and on behalf of all the chapter, in virtue of obedience, under pain of the grace of God that on the Day of Judgement, if you act in this election in a manner in which you should not, you will be held to give account and reasons before the face of God and all these saints - that you elect that brother of the Temple who seems to you most worthy and beneficial and most acceptable to all the brothers and to the house and the Holy Land and who is of the best reputation.' 215. And the Commander of the election should ask the Grand Commander and all the brothers to pray to God for them, that He advise them. And all the thirteen electors will leave the chapter together and will go to such a place as is suitable for the election. 216. In the name of the Holy Trinity, that is of the Father and of the Son and of the Holy Spirit. Amen. - There they will begin to treat of the election and to name the persons who it seems to them beneficial to elect as Master. Firstly, the persons of the brothers who are this side of the sea, either in the convent or in the baillies. And if it happens that God wishes that he is found beneficial to hold that office, and he has the common accord of all thirteen or of the majority, that one will be elected Master of the Temple. But if it happens that the most beneficial person is found in a land across the sea, with the agreement of all thirteen or of the majority, that one will be elected Master of the Temple. 217. And if it happens, from which God protect them, that the thirteen brothers are divided into two or three groups and are not in agreement, the Commander of the election, with any of the other worthy men, should go to the chapter in front of the Commander and all the brothers, and should request them to pray that God direct them; without withholding any word of the discord which is among them, from which God protect them. And these prayers should be offered several times, at the request of the electors. And all the brothers should kneel and bow down on the ground, and pray that the grace of the Holy Spirit advise and direct the electors to appoint a Master. - Afterwards, they should return to their companions in the place chosen for the election. 218. And if it happens that they are able to agree on the person to elect, he is Master who by common agreement of the majority is named and elected. And he who is thus communally elected, if he is this side of the sea, as we have said above, and is in the chapter with the other brothers, all the thirteen electors should go before the Commander and all the other brothers of the chapter. 219. And the Commander of the election should say, for himself and all the companions together, to all the brothers: 'Good sirs, give thanks to Our Lord Jesus Christ and to My Lady St Mary and all the saints, that we are all together in agreement. And so we have, on behalf of God, elected according to your orders the Master of the Temple; do you give your assent to what we have done?' And they should say all together and each one for himself. 'Yes, on behalf of God.' - 'And do you promise to obey him all the days of his life?' - And they should reply: 'Yes, on behalf of God.' 220. Afterwards, the Grand Commander should be questioned using this formula: 'Commander, as God and we have elected you as Master of the Temple, do you promise to be obedient to the convent all the days of your life and to keep the good customs and practices of the house?' and he should reply: 'Yes, if it please God.' And this question should be put by three or four of the most worthy men of the house. 221. And if the elected person is present, he should go to speak to him in this manner and name him by his name, and say: 'And we, in the name of the Father and of the Son and of the Holy Spirit, have elected and elect you Master, brother N...' - And then the Commander of the election should say to the brothers: 'Good lord brothers, give thanks to God; here is our Master.' And immediately the chaplain brothers should begin the Te Deum laudamus. And the brothers should immediately rise and take the Master with great devotion and great joy, and carry him in their arms to the chapel, and offer him to God before the altar, whom He has provided for the governance of the house; and he should be kneeling in front of the altar while prayers are said to God for him. And the chaplain brothers should say: 222. Lord have mercy upon us. Christ have mercy upon us. Lord have mercy upon us. Our Father ... And lead us not into temptation. R. But deliver us from evil. Make safe your servant. R. My Lord, who puts his trust in you. Send to him, Lord, help from the sanctuary. R. And watch over them out of Zion. Be to him, Lord, a tower of strength. R. In the face of the enemy. Lord, hear my prayer. R. And let my cry come to you. The Lord be with you. R. And with your spirit. Prayer Let us pray. Almighty and everlasting God, have mercy upon your servant and lead him according to your mercy in the way of eternal salvation, that, you being willing, he may desire those things pleasing to you and perfect them in all virtue, through Our Lord ... 223. All the things which have been said and recounted between the brother electors should be kept secret and concealed like the chapter; for great scandal and great hatred may spring from it, for whoever would allow to be repeated the words which have been said and recounted among the brothers. <references /> ==Penances== These are the Things for Which a Brother of the House of the Temple May be Expelled from the House <references /> ===On Simony=== 224. The first thing for which a brother of the Temple may be expelled from the house is simony, for a brother who enters the house through simony should be expelled because of it; for he cannot save his soul. And simony is committed by gift or promise to a brother of the Temple or to another who may help him to enter into the Order of the Temple. <references /> ===On Disclosing the Affairs of the Chapter=== 225. The second thing is if a brother discloses the affairs of his chapter to any brother of the Temple who was not there, or to any other man.<ref>Keeping the secrecy of the chapter was not unique to the Templars, although it formed the basis for one of the accusations laid against them which led to their dissolution.</ref> <references /> ===On He Who Kills or Causes to be Killed a Christian Man or Woman=== 226. The third thing is he who kills or causes to be killed a Christian man or woman. <references /> ===On Theft=== 227. The fourth thing is theft, which is understood in several ways. <references /> ===Whoever Leaves a Castle or Fortified House Except by the Gate=== 228. The fifth thing is whoever leaves a castle or fortified house by any other way except by the prescribed gate. <references /> ===On Conspiracy=== 229. The sixth thing is to conspire; for conspiracy is committed by two or more brothers. <references /> ===On the One Who Flees to the Saracens=== 230. The seventh thing is he who leaves the house and goes to the Saracens; (he will be expelled from the house). <references /> ===On Heresy=== 231. The eighth thing is heresy, or whoever goes against the law of Our Lord. <references /> ===On the One Who Leaves his Banner for Fear of the Saracens=== 232. The ninth thing is if a brother leaves his banner and flees for fear of the Saracens; (he will be expelled from the house). <references /> ==These are the Things for Which a Brother of the Temple Loses his Habit== Part of Penalties ===Whoever Disobeys the Commandment of the House=== 233. The first thing is, if a brother disobeys the commandment of the house and persists in his folly, and does not wish to carry out the order he has been given, his habit should be taken from him, and he may be put in irons; and if he repents before his habit has been removed, and no harm has come to the house, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. For it is said in our house that when a brother is commanded to do the work of the house, he should say, 'On behalf of God.' And if he says, 'I will not do it,' immediately that commander should assemble the brothers and hold chapter, telling the elders of the house that the habit may be removed from him because he has disobeyed the order; for the first promise that we make is obedience. <references /> ===On a Brother Who Strikes Another Brother=== 234. The second thing is, if a brother lays his hand on another brother out of anger or wrath, he should not keep his habit; and if the blow is serious, he may be put in irons. And so he should not carry the piebald banner, nor the silver seal, nor take part in the election of a Master; and this has been done many times. And before the fault is examined, he should be absolved, for he is excommunicated; and if he is not absolved of it, he should neither eat with the brothers nor go to the chapel. And if he strikes a man of religion or a clerk, he should be absolved before the fault is examined. <references /> ===On a Brother Who Strikes a Christian Man or Woman=== 235. The third thing is, if a brother strikes a Christian man or woman with a sharp instrument or a stone, or stick, or with anything with which he may kill or wound with one blow, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. <references /> ===On a Brother Who has Contact with a Woman=== 236. The fourth thing is if a brother has contact with a woman, for we consider guilty a brother who enters an evil place, or a house of iniquity, with a sinful woman, alone or in bad company; he may not keep his habit, and he may be put in irons. And he should not carry the piebald banner, or the silver seal, nor take part in the election of a Master; and this has been done several times. <references /> ===On a Brother Who Falsely Accuses Another Brother of Something for Which he Should be Expelled from the House=== 237. The fifth thing is, if a brother accuses another brother of something for which he may be expelled from the house if he is guilty, if the brother who accuses him cannot prove it, he may not keep his habit, after he makes him plead for mercy in chapter; and if he repents in chapter, the habit is at the discretion of the brothers, whether to take it from him or let him keep it; and unless he makes him go to chapter, he may not have back his habit whatever he may say, even if he repents and does not wish to persist in his folly. <references /> ===On a Brother Who Puts Blame on Himself === 238. The sixth thing is, if a brother falsely accuses himself in order to have permission to leave the house, and is found guilty, he may not keep his habit. <references /> ===On a Brother Who Asks Permission=== 239. The seventh thing is, if a brother asks permission in chapter to go and save his soul in another order, and they do not wish to give it to him, and he says he will leave the house, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. <references /> ===On a Brother Who Says He Will Go to the Saracens=== 240. The eighth thing is, if a brother says he will go to the Saracens, even if he says it out of anger or wrath, the habit will be at the discretion of the brothers, whether to take it from him or let him keep it. <references /> ===On a Brother Who Lowers the Banner in Battle=== 241. The ninth thing is, if a brother of the Temple who carries the banner in battle lowers it in order to strike, and no harm comes of it, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. And if he strikes with it and harm comes of it, he may not keep his habit, and so it may be decided to put him in irons; he may never carry the banner or be a commander in battle. <references /> ===On a Brother Who Carries the Banner and Charges Without Permission=== 242. The tenth thing is, if a brother who carries the banner charges without the permission of the one who may give it, if he is not at that time surrounded or in a place where he cannot obtain permission as is given in the retrais, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. And if great harm comes of it, it may be decided to put him in irons; he may never carry the banner or be a commander in battle. <references /> ===On a Brother Who Charges Without Permission=== 243. The eleventh thing is, if a brother who is in battle charges without permission, and harm comes of it, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. But if he sees a Christian in peril of death, and his conscience tells him that he can help him, as it is given in the retrais, he may do so. But in no other circumstances should a brother of the Temple charge without permission. <references /> ===On a Brother Who Refuses the Food of the Temple to Another=== 244. The twelfth thing is, if a brother refuses the bread and water of the house to another brother, coming or going, so that he does not let him eat with the other brothers, he should not keep his habit: for when a man is made a brother, he is promised the bread and water of the house, and no-one may take them from him for anything that he does, except as is established in the house. Or whoever refuses to open the gate to a brother so that he may not enter within the gate. <references /> ===On a Brother Who Gives the Habit to a Man to Whom he Should Not=== 245. The thirteenth thing is, if a brother gives the habit of the house to a man to whom he should not give it, or to anyone to whom he has not the authority to give it, or without the consent of the chapter, he may not keep his habit. And he who has the authority to give it may not take it away from him without the consent of the chapter, and if he does so he may not keep his habit. <references /> ===On a Brother Who Takes Something from Another, for Which he Helps him to Become a Brother=== 246. The fourteenth thing is, if a brother takes something from a secular man, for which he should help him to become a brother of the Temple, he may not keep his habit because of it: for he commits simony. <references /> ===On a Brother Who Breaks the Seal of the Master or of Another=== 247. The fifteenth thing is, if a brother breaks the seal of the Master or of the one who takes his place, without the permission of the one who may give it, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. <references /> ===On a Brother Who Breaks a Lock=== 248. The sixteenth thing is, if a brother breaks a lock without the permission of the one who may give it, and no other harm comes of it, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. <references /> ===On a Brother Who Gives the Alms of the House to a Secular Man=== 249. The seventeenth thing is, if a brother of the Temple gives the alms of the house to a secular man, or to anyone except a brother of the Temple, without the permission of the one who may give it, his habit is at the discretion of the brothers, whether to take it from him or let him keep it. And if the thing is great, or if he alienates land, he may not keep that habit; and because of the great harm to the house, it may be decided to put him in irons. <references /> ===On a Brother Who Lends Anything Belonging to the House without Permission=== 250. The eighteenth thing is, if a brother lends anything belonging to the house without the permission of the one who may give it, in a place where the house may lose it, he may not keep the habit; and the loan may be so great, and in such a place, that he will be put in irons. <references /> ===On a Brother Who Lends his Horse to Another Brother Without Permission=== 251. The nineteenth thing is, if a brother lends his horse to another brother in any place where he cannot go without permission, and the horse is lost, or dies, or is wounded, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. But he may lend it for pleasure in the town where he is. <references /> ===On a Brother Who Places Things Belonging to Another with Those of the House=== 252. The twentieth thing is, if a brother places the things of another with those of the house, by which the lords of the lands will lose their rights over them, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. <references /> ===On a Brother Who Knowingly Says that the Things of Another Belong to the House=== 253. The twenty-first thing is, if a brother knowingly says that the lands or goods of another belong to the house and they do not, and it is proven that he did it out of malice or covetousness, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. But if his conscience tells him to, he may say so or give a guarantee without coming to harm. <references /> ===On a Brother Who Kills, or Wounds, or Loses a Slave=== 254. The twenty-second thing is, if a brother kills, or wounds, or loses a slave through his own fault, the habit is in the hands of the brothers, whether to take it from him or let him keep it. <references /> ===On a Brother Who Kills, or Wounds, or Loses a Horse=== 255. The twenty-third thing is, if a brother kills or wounds a horse, or loses it through his own fault, the habit is in the hands of the brothers, whether to take it from him or let him keep it. <references /> ===On a Brother Who Hunts, and Harm Comes of It=== 256. The twenty-fourth thing is, if a brother hunts, and harm comes of it, the habit is at the discretion of the brothers, whether to take it from him or let him keep it.1 <references /> ===On a Brother Who Tries Out His Arms=== 257. The twenty-fifth thing is, if a brother tries out his arms and equipment and harm comes of it, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. <references /> ===On a Brother Who Gives Away any Animal Except a Dog or Cat=== 258. The twenty-sixth thing is, if a brother from the sheepfold or the stable gives away any animal except a dog or cat, without the permission of his commander, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. <references /> ===On a Brother Who Builds a New House without Permission=== 259. The twenty-seventh thing is, if a brother builds a new house of stone or lime without the permission of the Master or of the Commander of the Land, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. But other ruined houses he may repair without permission. <references /> ===On a Brother Who Knowingly Causes Loss to the House=== 260. The twenty-eighth thing is, if a brother knowingly or through his own fault causes loss to the house, of four deniers or more, the habit is at the discretion of the brothers, whether to take it from him or let him keep it: for all loss is forbidden to us. And the loss may be so great that he may be put in irons. <references /> ===On a Brother Who Passes Through the Gate with the Intention of Leaving the House=== 261. The twenty-ninth thing is, if a brother passes through the gate with the intention of leaving the house, and then repents, he could forfeit the habit; and if he goes to the Hospital, or anywhere else outside the house, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. But if he spends one night there he may not keep the habit. On a Brother Who Leaves the House and Sleeps Two Nights Outside 262. The thirtieth thing is if a brother leaves the house and goes away, and sleeps two nights outside the house, he will lose his habit because of it, and should not recover it for a year and a day. And if he keeps the things which are forbidden for more than two nights, he will be expelled from the house. On a Brother Who Wilfully Gives Back his Habit, or Throws it Out of Anger 263. The thirty-first thing is, if any brother wilfully gives back his habit or throws it to the ground out of anger, and does not wish to pick it up despite the pleas and requests made to him, and other brothers pick it up before him, he will lose his habit, and should not recover it for a year and a day. But if he willingly picks it up before them, it will be at the discretion of the brothers, whether to take it from him or let him keep it. 264. And if by any chance he does not wish to pick it up, and any brother takes the habit and places it round the neck of the brother who has given it back, that brother will lose his own: for no brother should give back the habit nor make a brother outside the chapter. And the one to whom the habit is returned in this way will be at the mercy of the brothers, whether to take it from him or let him keep it.1 265. And in all the other things - except the last two, the one who sleeps two nights outside the house, and the one who wilfully gives back his habit, which are a year and a day as we have said above - the other faults of the habit are at the discretion of the brothers, according to the fault and the conduct of the brother, whether to take it from him or let him keep it. 264.1 Cf. §224 where a brother who enters the Order through simony is punished by expulsion from the Order. 266. And when a brother's habit is considered, it is taken from him as is said in the house; and if a brother has his habit taken from him, then he is quit of all the penances that he had to do. And when the habit is taken from a brother and he is put in irons, he should lodge and eat in the Almoner's house and does not have to go to the chapel; but he should say his hours, and should work with the slaves. And if he dies whilst doing his penance, he should be given the service of a brother. And no brother who does not have the authority to make a brother has the authority to remove the habit without the permission of the one who may give it. These are the Faults Which May be Examined by the House of the Temple 267. The first thing is being expelled from the house; and so there are things for which he may be put in irons and in perpetual imprisonment. The second thing concerns the habit; and so there are things for which he may be put in irons. The third thing is, when any brother is allowed to keep his habit for love of God, he is on three days until God and the brothers release him; and he should be made to do his penance at once without delay. The fourth thing is two days, or three days the first week. The fifth thing is two days only. The sixth thing is one day only. The seventh thing is on Fridays and corporal punishment. The eighth thing is when a brother's sentence is deferred before the Master or any worthy men of the house, in order to be guided in things of which the brothers may not be certain. The ninth is when a brother is sent to the chaplain brother. The tenth is when a brother is acquitted. These are the Retrais of the Chaplain Brothers 268. The chaplain brothers should make the same promises as the other brothers; and should conduct themselves like the other brothers; except for the right of the paternoster, they should say the hours. And they should wear a closed robe, and shave their beards, and may wear gloves. And when they are in the presence of a dead brother, they should sing the mass and say the office,1 instead of the hundred paternosters. And the chaplain brothers should be honoured, and given the best robes of the house, and should sit next to the Master at table, and should be served first. 269. The chaplain brothers should hear the confessions of the brothers; no brother should make confession to anyone else but him, because he may see the chaplain brother without permission. For they have greater power to absolve them on behalf of the pope than an archbishop. 268.1 I.e. the office for the dead. 270. If a chaplain brother sins, he should plead for mercy in his chapter like any other brother, without kneeling, and should do what the brothers decide. If a chaplain brother leaves the house and then returns, pleading for mercy at the gate, he should undress himself at the door of the chapter, and go before the brothers in chapter, and plead for mercy without kneeling. And if he does not do something for which he should be expelled from the house, he should be made to do his penance, and should be without his habit for a year and a day; and he should eat at the household's table without a napkin, and should observe all the fasts observed by the other brothers who are doing penance, until the brothers release him; and on Sundays he should go for corporal punishment, to the chaplain brother privately, and he should also receive all the punishment that he should; and he may sing privately during the week without music. And when the other brothers who are doing penance work with the slaves, the chaplain brother should say his psalter instead of working. 271. And if there is a chaplain brother who leads a wicked life, or who engenders discord between the brothers, or causes scandal, he may be more readily got rid of than another brother; for thus the pope commanded us when he gave us chaplain brothers.1 And if he does penance with his habit, he should eat at the turcopoles' table without a napkin. And he may do something for which he will be put in irons or in perpetual imprisonment. These are the Things Which a Chaplain Brother May Not Absolve 272. These are the things for which a chaplain brother may not absolve a brother of the Temple. That is to say, if he kills a Christian man or woman. The other is if a brother lays his hand upon another brother in such a way that he causes blood to flow from a wound. The other is if a brother of the Temple lays his hand on any man of another order, either a clerk or a priest who is ordained in the Holy Church. The other is if a brother is in orders and he renounces them when he enters the house, and afterwards confesses; and when he enters the house through simony. 273. The chaplain brother may not absolve them, for the pope has kept them in the Church of Rome; and for this reason it is proper that they be absolved by the patriarch or the archbishop or bishop of the country where they are. Formulae of Profession 274. 'Are you willing to renounce the world?' R. 'I am willing.' - 'Are you willing to profess obedience according to canonical institution and according to 271.1 Innocent II's bull Omne datum optimum of 1139 gave the Templars permission to have their own chaplain brothers (see Introduction). the precept of the lord pope?' R. 'I am willing.' - 'Are you willing to take upon yourself the way of life of our brothers?' R. 'I am willing.' Then he who addresses him shall say: 'May God help and bless us'; the entire psalm is to be said. 275. Then he shall say his profession to him: 'I N... am willing and I promise to serve the Rule of the Knights of Christ and of His knighthood with the help of God for the reward of eternal life, so that from this day I shall not be allowed to shake my neck free of the yoke of the Rule; and so that this petition of my profession may be firmly kept, I hand over this written document in the presence of the brothers for ever, and with my hand I place it at the foot of the altar which is consecrated in honour of almighty God and of the blessed Mary and all the saints. And henceforth I promise obedience to God and this house, and to live without property, and to maintain chastity according to the precept of the lord pope, and firmly to keep the way of life of the brothers of the house of the Knights of Christ.' 276. Then he shall lay across the altar, and prostrate shall say: 'Receive me Lord in accordance with your word and let me live.' Then the others: R. 'And may you not confound me in my hope.' Then he shall say: 'The Lord is my light.' R. 'The Lord is the protector of my life.' Then: 'Lord have mercy upon us. - Christ have mercy upon us. - Lord have mercy upon us. - Our Father.' - Then the priest shall say: 'And [lead] us not ...' The psalms: I have lifted up my eyes. - Reveal to us Lord. - Keep safe your servant. - May my supplication enter into your consideration, Lord. - I have gone astray like a lost sheep. - Behold how good. - Blessed be the name of the Lord. - Lord hear the prayer. Prayer 277. Let us pray. - Receive, we beseech you, O Lord, this your servant fleeing to you from the tempests of this world and the snares of the devil, so that having been received by you he may happily enjoy both protection in the present world and reward in the world to come: through Christ ... Prayer 278. Lord, who through yourself and our holy fathers have sanctioned especially the authority of the Rule, we ask your mercy that, calmed by the intercession of all your saints, you may look mercifully upon this your servant who has renounced the world, and you may turn his heart from worldly vanity and inspire him towards love of his eternal vocation, and pour out on him the grace which abides in you, so that, fortified by the aid of your protection, he may fulfil this which, you being willing, he promises, and, having completed the execution of his profession, he may deserve to attain those things you have deigned to promise to those who persevere in you. 285.1 I.e. Satan. Conventual Life Rules for the Day-to-Day Life of the Brothers ==Unwritten Rules== The following are rules that were not written down, for the Templar Hunters. This is a group dedicated to the hunt and eradication of the Vampire threat. Even within the ranks of the Templar Knights they were unknown, only rumor. They were required to memorize these rules and enforce others knew them. ===On Being Templar Hunters=== 77 For Hunters, the commandments written above as Rules are at the discression of the Master, to be followed when convenient. 78 All those who become a Hunter will gain no title, and those who had titles upon becoming a Hunter will lose them. Gaining a title once you become a Hunter forfeits your claim to be a Hunter. 79 At the Masters discretion, Those who show great promise as a Hunter may join as a Hunter, but never as a Brother to the Templars. ===On a Templar Hunter=== 80 Actions of the Hunters are only know of their Master, Grand Master, those the Grand Master chooses to share, and the Pope. Actions are not to be shared by Hunters with anyone else. 81 No Hunter may be with woman or have child, but their families may raise children to be Hunters upon manhood. They will be awarded the seal of the Templar for their sacrifice to the needs of the Hunter. 82 Grand Master extended family may have families that raise child to manhood for the needs of the Hunters. ===On a Templar Hunter's Hunt=== 83 At the Master discretion, all feasts and fasts are secondary to Hunters while on a Hunt. Great energy is needed to deal with the demon of the night, and our Savior Jesus Christ forgives their sin for doing His work. 84 A Vampire seen is a Vampire that must die. A Vampire can kill a whole village in a nights breath and one can be a greater threat than an army of men. 85 At the Master discression, A Vampire seen is not to be engaged if there is a loss of a tactical advantage. It is better for evil to survive, than to lose the war and let evil thrive. a12d29d0bd08013059fdbb6501afc20a13b2b084 0 26 51 2014-08-06T09:54:00Z Mad cat 5345298 Created page with "Daygar are a type of mutant vampire/human hybrid, created through the fusion of science and magic. Vampires studying [[Dhampire]] body was able to reverse engineer how their b..." wikitext text/x-wiki Daygar are a type of mutant vampire/human hybrid, created through the fusion of science and magic. Vampires studying [[Dhampire]] body was able to reverse engineer how their bodies worked and hoped to change their kind into daywalkers. Through many failed experiments, they learned that a turned [[Vampire]] could not become a daywalker, but a human could. Once the [[Templar of New]] become [[Day Guard]], they take all the families and turn them into Daygar. All except any child under the age of 13 and women under the age of 30. Female Daygar are not able to conceive, and would need to remain human until they had all the children they could have (typically 2). Ten families have 2 adults for each (20 adults), 2 daughters, 2 sons under 13, 2 eligible sons (20 sons), gives 40 Day Guard Knights. 714b71e6960c2654b0b0afdc0de3b291f7579b01 52 51 2015-04-02T02:13:36Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Daygar are a type of mutant vampire/human hybrid, created through the fusion of science and magic. Vampires studying [[Dhampire]] body was able to reverse engineer how their bodies worked and hoped to change their kind into daywalkers. Through many failed experiments, they learned that a turned [[Vampire]] could not become a daywalker, but a human could. Once the [[Templar of New]] become [[Day Guard]], they take all the families and turn them into Daygar. All except any child under the age of 13 and women under the age of 30. Female Daygar are not able to conceive, and would need to remain human until they had all the children they could have (typically 2). Ten families have 2 adults for each (20 adults), 2 daughters, 2 sons under 13, 2 eligible sons (20 sons), gives 40 Day Guard Knights. 714b71e6960c2654b0b0afdc0de3b291f7579b01 0 28 55 2014-08-06T09:56:15Z Mad cat 5345298 wikitext text/x-wiki The Daygar series is about a group of warriors during the 1300's during the [[Second Pandemic Black Plague]] dealing with a [[Vampire]] invasion force. The first book introduces the [[Templar Five]], young men whose families once belong to the [[Templars]]. The Templar Five are on orders from the [[Pope]] to deal with the Vampires. They are one of two groups to deal with the invasion, but are lacking due to there being so few Templars. During the first book, they attempt to make a treaty with [[House Melanthios]]. House Melanthios agree, upon proof that the Vampire Nation would come attack them after the war with the humans. The Pope has a plan on how to do that. Upon being successful, House Melanthios holds up their bargin by making the Templar Five into [[Daygar]]. Book 1 deals with the T5 capturing the Vampire Captain Book 2 deals with their transformation into Daygar Book 3 deals with what happened during book 1, burying a team member, having an adventure, and meeting up with T5 Book 4 has all templars now part of the Day Guard 0d5368737e4941751e8bb835f4368c1d4bd045fa 56 55 2015-04-02T02:13:53Z Mad cat 5345298 1 revision imported wikitext text/x-wiki The Daygar series is about a group of warriors during the 1300's during the [[Second Pandemic Black Plague]] dealing with a [[Vampire]] invasion force. The first book introduces the [[Templar Five]], young men whose families once belong to the [[Templars]]. The Templar Five are on orders from the [[Pope]] to deal with the Vampires. They are one of two groups to deal with the invasion, but are lacking due to there being so few Templars. During the first book, they attempt to make a treaty with [[House Melanthios]]. House Melanthios agree, upon proof that the Vampire Nation would come attack them after the war with the humans. The Pope has a plan on how to do that. Upon being successful, House Melanthios holds up their bargin by making the Templar Five into [[Daygar]]. Book 1 deals with the T5 capturing the Vampire Captain Book 2 deals with their transformation into Daygar Book 3 deals with what happened during book 1, burying a team member, having an adventure, and meeting up with T5 Book 4 has all templars now part of the Day Guard 0d5368737e4941751e8bb835f4368c1d4bd045fa 0 17 33 2014-08-06T10:02:59Z Mad cat 5345298 Created page with "The last component that ties the [[Four Forces]] together is Chi. Chi is divided into two components, essence and blood. [[Blood]] is responsible for life and keeps a person..." wikitext text/x-wiki The last component that ties the [[Four Forces]] together is Chi. Chi is divided into two components, essence and blood. [[Blood]] is responsible for life and keeps a person going. [[Essence]] is what allows the manipulation of the four forces. All life has both, though generally low amount of Essence. [[Humans]] tend to vary on the amount of essence, being more common to be low. [[Vampires]] have high Essence, but are unique that their blood runs low to channel their chi through essence, which is why they must feed. [[Daygar]] who sucks a vampire gets their essence and for a short time, gains their power. Humans when they suck vampires will get essence and for a short time, increase their abilities and lifespan. Vampires still have a virus that turns people into vampires and keeps them as vampires, which originates from the heart. 42732440e298f891871ad2e49ce633d0b3d002a2 34 33 2015-04-02T02:12:15Z Mad cat 5345298 1 revision imported wikitext text/x-wiki The last component that ties the [[Four Forces]] together is Chi. Chi is divided into two components, essence and blood. [[Blood]] is responsible for life and keeps a person going. [[Essence]] is what allows the manipulation of the four forces. All life has both, though generally low amount of Essence. [[Humans]] tend to vary on the amount of essence, being more common to be low. [[Vampires]] have high Essence, but are unique that their blood runs low to channel their chi through essence, which is why they must feed. [[Daygar]] who sucks a vampire gets their essence and for a short time, gains their power. Humans when they suck vampires will get essence and for a short time, increase their abilities and lifespan. Vampires still have a virus that turns people into vampires and keeps them as vampires, which originates from the heart. 42732440e298f891871ad2e49ce633d0b3d002a2 0 24 47 2014-08-06T10:05:33Z Mad cat 5345298 Created page with "Darlet, [[Poland]] Fictional village. Has a castle looking over the village. Darlet Keep is mostly an underground keep, but does have some above ground manors. People of Dar..." wikitext text/x-wiki Darlet, [[Poland]] Fictional village. Has a castle looking over the village. Darlet Keep is mostly an underground keep, but does have some above ground manors. People of Darlet know that [[Vampires]] rule the Keep, and understand they are non-hostile. The Keep provides protection to the Village, no reports of plague every came to the Village. The Village mostly deals in agriculture, and 1/4 of their wares goes to the keep. Legend tells that to appease the Vampire Lords, giving their crops will keep the Vampires away. The rest is for the town to trade and use. Darlet Keep also has their own agriculture, but it is small. 227f52e7f2fb4a28671e1faa9eab686f284e1667 48 47 2015-04-02T02:13:22Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Darlet, [[Poland]] Fictional village. Has a castle looking over the village. Darlet Keep is mostly an underground keep, but does have some above ground manors. People of Darlet know that [[Vampires]] rule the Keep, and understand they are non-hostile. The Keep provides protection to the Village, no reports of plague every came to the Village. The Village mostly deals in agriculture, and 1/4 of their wares goes to the keep. Legend tells that to appease the Vampire Lords, giving their crops will keep the Vampires away. The rest is for the town to trade and use. Darlet Keep also has their own agriculture, but it is small. 227f52e7f2fb4a28671e1faa9eab686f284e1667 0 44 87 2014-08-06T11:10:30Z Mad cat 5345298 Created page with "Garlic interferes with the clotting process, which when mixed with a wound or vinegar, causes constant bleeding. Won't kill a vampire, but will weaken them and could affect th..." wikitext text/x-wiki Garlic interferes with the clotting process, which when mixed with a wound or vinegar, causes constant bleeding. Won't kill a vampire, but will weaken them and could affect their magic if they have enough wounds. 8bb93d933ab83bb6b9b0a811558504601d1d336b 0 95 189 2014-08-06T11:23:28Z Mad cat 5345298 wikitext text/x-wiki Oh Holy Light Beacon of our Lady Grant protection all around Of friend and self embodied Healthy I remain No creature or air Shall pass nor touch My health be strong and fair Between me and harm Pain to those that breach Fire be their undoing A barrier to stand out of reach b3aaf2dd7137b97b55ba2eebaa267b07437c2e1a 0 31 61 2014-08-06T11:24:11Z Mad cat 5345298 wikitext text/x-wiki Encapsulate is a [[Catalyst type of magic]] used to enhance the power of magic spells. Practitioners draw pools of energy from crystals, plants, animals, people, and even [[Vampires]]. Doing so will enable the Practitioners temporary boost to their ability. [[Witches]] are well known for this. They use any energy they can to do spells. They can also use their spells to create fear in people and use [[Unholy Magic]] to create more [[magic]]. They can also use [[Holy Magic]] from a covenant to do [[Group Spells]]. [[Dryads]] often use [[Light Magic]], and give their energy to plants and some animals. Only when they need it do they draw energy from [[nature]], but due to their connection with nature around them, they can often create a powerful forest. They often use Holy Magic with Encapsulate Magic. [[Crystals]] are weaker power, but transforms light that passes through it, where the power comes from. Animals and People can gain their energy back unless all of their energy is taken, but that requires powerful magic to accomplish. Vampires can be drained completely, and recover. Some animals, such as certain cats and snakes. Encapsulate can animate the dead or stone to come to life. 8b121eaf5758e92df3d6800a95d58ad018f14fdd 0 68 135 2014-08-07T20:28:36Z Mad cat 5345298 /* External Chi/Catalysts */ wikitext text/x-wiki Magic within the Daygar Universe is based on the Four Fundamental Interactions (or Four Forces) that makes the universe possible. It is then tied into chi, which allows those with blood and essence to be able to interact with the Four Forces. Beyond that, as most who can wield magic would be weak, an element of chi enables what is called catalysts, which allow a boost in power to create magic. Magic can also be called the field, as each force deals with field as well as chi. ==Four Fundamental Interactions== ===[[Strong Force]]=== Strong Force, also known as Stability Force. This is responsible for object maintaining their bond to remain an object. It is short range, but can be used to create shapes and objects and help them retain their shape for long period of time. Hard magic to master and is the strongest of the forces. Many mages and other users of magic refer to it as Earth element, or Earth magic. ===[[Weak Force]]=== Weak Force, also known as Transformation Force. This is responsible for changing an element into another element. At its basic level, can turn air into water or fire, and is the one force most often used. All other Forces make use of the Weak Force to some degree and is often the first one taught. Not the weakest of the four forces, it is the shortest of the ranges, and can only directly affect the local environment. Many mages and other users of magic refer to it as Water element, or Water magic. Can often be confused by some mages as Wind element or Wind magic. ===Gravitational Force=== Gas/Wind ===Electromagnetic Force=== Plasma/Fire ==Chi== ===Internal Chi=== blood and Essence ===External Chi/Catalysts=== External Chi can often be seen as a blanket of energy over the world that tends to flow randomly without direction. That is how many see it, but it would be an incorrect way of seeing it. External chi (known as Catalysts) originates from Internal chi, but when people develop emotional reactions to people and events, they are sending energy around themselves and directing it towards those people or events, adding power to people and events. A witch who causes fear within a small community gains power from it as people express their fear, and the witch acts as an anchor point to which she just receives it and enables her magic to become strong. Types of Catalysts Holy - Hope and Joy. UnHoly - Fear. Encapsulate - drawing energy from others ==Classes of Magic== Dark, light, neutral ddb2e6aa3fa6caca2e76d56f939fc1524cefb410 0 87 173 2014-10-30T05:08:43Z Mad cat 5345298 wikitext text/x-wiki ==Peasant/Serf== ===Laborers Common=== Ditcher Builder's Labourer Road worker Foreman ===Laborers Uncommon=== Bricklayer Quarryman Miner Lumberjack Scullion Street Sweeper ===Laborers Rare=== Chimmney Sweep Sailor ===Farmer/Herder Common=== Farmhand Plowman Swineherd Sheep Shearer Tillerman Cowherd ===Farmer/Herder Uncommon=== Fisherman Hunter Goatherd Oxherder Shepherd ===Farmer/Herder Rare=== Crofter ==Trades/Services== ===Tradesman Common=== Cobbler Furniture Maker Launderer Clothier Furrier Tailor Potter Weaver Basket Maker Barber Carpenter Builder Farrier Apprentice ===Tradesman Uncommon=== Wheelwright Paper/Parchmentmaker Draper Jeweler Baker Mason Cook Mercer Soapmaker Engraver Haberdasher Chandler Weaver Stonecutter Quilter Cartwright Roofer Paver Skinner Harper ===Tradesman Rare=== Cooper Pastry Maker Silversmith Saddler and Spurrier Scabbard Maker Blacksmith Buckle Maker Butcher Leatherworker Plasterer Purse Maker Toymaker Artist Herbalist Painter Roofer Woodcarver Cutler Fuller Limner/Painter Herbalist Locksmith Broom Maker Girdler Net Maker Rug Maker Wood Turner Girdler Rope Maker Tanner Brewer Harness Maker Gardener ===Tradesman Very Rare=== Glazier Miller Perfumer Vintner Armorer Bleacher Bookbinder Bowyer/Fletcher Copyist Distiller Engineer Glass Maker Instrument Maker Shipmaker Weaponsmith Clock Maker Dye Maker Illuminator Taxidermist Vestment Maker Hat Maker Cheese Maker Bee Keeper Brazier (bronze) Confectioner Lantern Maker Woodcarver Smelter Bone Carver Patternmaker Sailmaker Tile Maker Bell Maker Joiner Gemcutter Goldsmith Gilder Silk Maker Coiner Instrument Maker Book Printer Rat Catcher Sea Captain ===Services Common=== Server (tavern, inn, restaurant) Slave Domestic Servant Prostitute ===Services Uncommon=== Guide, City Harper Bodyguard ==Services Rare== Page Groom Midwife Watercarrier Gardener Guide, Wilderness Messenger Caravaner Cartier Carman Wagoner Muleteer Ship Provisioner Bonesetter ===Services Very Rare=== Nannie & Governesse Wetnurse Butler Squire Undertaker Herald Historian Astrologer Dentist Physician Scribe Navigator Accountant Lawer ==Merchant/Trader== ===Merchant/Trader Common=== Peddler Grocer Warehouser Clothier Fruitier Street Vendor ===Merchant/Trader Uncommon=== Dairy seller Prostitute Livestock merchant Tavern Keeper Flowerseller Ironmonger Oil Merchant Saddler Slaver ===Merchant/Trader Rare=== Jeweler Baker Pawnbroker Wine Merchant Beer Merchant Butcher Fishmonger Toymaker Inn Keeper Stationer Herbalist Cloth Merchant Landlord ===Merchant/Trader Very Rare=== Spice Merchant Wool Merchant Bookseller Brothel Keeper Perfumer Potionmaker Religious Souvenir Seller Woodseller Hay Merchant Armorer Instrument Maker Navel Outfitter Rug Maker Tobacco merchant Weaponsmith Clock Maker Grain Merchant Taxidermist Restaurantier Confectioner Moneylender Flaconer Gold Merchant Silver Merchant Banker Alchemist Silk Merchant ==Military== ===Military Common=== Mercenary Guard (private) Guard (city) ===Military Uncommon=== Night Watchman Soldier - Spearman Soldier - Swordsman Soldier - Pikeman Guard (city) - Constable ===Military Rare=== Soldier - Drummer Soldier - Seige Engineer Soldier - Sapper Soldier - Scout Sherrif Soldier - Sergeant Soldier - Crossbowman Soldier - Archer Bounty Hunter Forester ===Military Very Rare=== Soldier - General Admiral Soldier - Captain Guards (city) - Captain Balliff Spy Assassin ==Administration== ===Administration Common=== Clerk Guard (city) ===Administration Uncommon=== Town Messenger Town Official ===Administration Rare=== Scribe Summoner Administrator Librarian Town Crier Beurocrat ===Administration Very Rare=== Judge Executioner Steward Alderman Ambassador Diplomat Chancellor Mayor Seneschal Lawyer ==Scoundrels/Underclass== ===Scoundrels/Underclass Common=== Cutpurse Pickpocket Thug Gang Member Prostitute Beggar ===Scoundrels/Underclass Uncommon=== Slaver Gambler Mugger Bandit Brigand Vagabond Pimp Gypsy ===Scoundrels/Underclass Rare=== Bounty Hunter Fence Horse Thief Cattle Theif Poacher Procurer Mercenary Smuggler ===Scoundrels/Underclass Very Rare=== Spy Assassin ==Artists/Entertainers== ===Artists/Entertainers Common=== Minstrel Fiddler Piper Singer Dancer ===Artists/Entertainers Uncommon=== Painter Storyteller Acrobat Artist Circus Performer Juggler ===Artists/Entertainers Rare=== Harper Jester Writer Satirist Lutenist Poet Sculptor Prestigitator ===Artists/Entertainers Very Rare=== Bard Playwright ==Scholar== ===Scholar Common=== Student Tutor Scribe Copyist ===Scholar Uncommon=== Scholar Book Printer Writer ===Scholar Rare=== Alchemist Librarian Mathematician Philosopher Theologian Historian Cartographer Architect ===Scholar Very Rare=== Astrologer Astronomer Dean Professor Sage ==Religious== ===Religious Common=== Pilgrim Scribe ===Religious Uncommon=== Priest/ess Monk/Nun Curate Friar ===Religious Rare=== Abbot/Abbess Theologian Cardinal Inquisitor ===Religious Very Rare=== Archbishop ==Nobility== ===Nobility Common=== Page Squire Dilettante ===Nobility Uncommon=== Knight/Dame Esquire Castellan Chamberlain Chancellor Lord/Lady ===Nobility Rare=== Count/ess Grand Duke/Grand Duchess Margrave/Margravine Baron/ness Viceroy/Vicereine Viscount/ess Margrave/Margravine ===Nobility Very Rare=== King/Queen Regent Prince Consort/Princess Consort Prince/Princess Emperor/ess Crown Prince/ess 40b07af5c911a6706bdfcb4ea4a93a6d7d469618 0 111 221 2014-10-30T05:26:35Z Mad cat 5345298 wikitext text/x-wiki Timeline ==c1000 AD== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== *Records indicated that nearly 100 different ruling houses of vampires existed ==1119 AD== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== Formation of the Knights Templar ==1139 AD== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== *Pope Innocent II's papal bull Omne Datum Optimum exempted the Order from obedience to local laws **After the discovery of a vampire threat in Jerusalem, the Pope decree that in secret the part of their protecting the citizens also meant hunting vampires ==1177 AD== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== *Battle of Montgisard **Major offensive with the help of vampire nation resulted in a loss for many prominent houses **After this battle, the remaining Vampire houses would help the Muslims retake Jerusalem ==c1250== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== *Templars were forced to relocate to Acre ==c1300== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== *Templars had no ownership of the Holy land ==c1250 - 1300== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== *Templars had a regular pressence in Europe, still hunting vampires. Reduced vampire houses down to 30. *Vampire houses infiltrated France Monarch after their loss against England, helping finacially until they were pulling the string ==1307== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== 13 - King Philippe IV arrested the Knights Templar ===November=== ===December=== ===Un-Specified=== *Vampire's pushed King Philip IV to arrest and torture the Templars on heresy. **This helped Philip so he didn't have to pay his debt *Pope Clement V wrote a letter to Philip about the arrests, but nothing more came of it **The Pope betrayed the Knights and ordered their arrest ==1309== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== 1309, King Jayanegara succeeds Kertarajasa Jayawardhana as ruler of Majapahit. ==1311== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== Clement V declared at the council of Vienne that the Templars were not guilty. ==1312== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== Pope Clement V dissolves order. Many members and holdings were absorbed into Knights Hospitaller ==1314== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== *Philip IV died of stroke **The vampires eliminate him due to him outliving his usefulness. *Celement V also dies in fire **Vampires were responsible ==1315== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== The Great Famine of 1315-1317 kills millions of people in Europe. ==c1316 - 1320== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== *Pope Joh XXII enacted the former Templars now with the Hospitaller to continue their fight against the vampire houses. All popes had been aware of this group, though they were small and lacked many resources ==1325== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== Forced out of previous locations, the Mexica found the city of Tenochtitlan in 1325 ==1335== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== The death of the Ilkhan Abu Said in 1335, causing the disintegration of the Mongol rule in Persia. ==1336== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== The Vijayanagara Empire is founded in South India by Harihara in 1336 ==1337== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== The Hundred Years' War begins when Edward III of England lays claim to the French throne. ==1345== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== The French recruit troops and ships in Genoa, Monaco, and Nice ==1347== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== *Spread of the Black Death originated in China ==1348== ===January=== ===February=== ===March=== ===April=== [[Pope Clement VI]] sends the [[Templar Five]] to [[Darlet]], [[Poland]] ===May=== Templar Five arrive at [[Darlet Keep]]. They leave a day later. ===June=== Templar Five arrive in Avignon. They report on the news of Jewish resentment. ===July=== 6 - Pope release papal bulls based on reports from the Templar Five dealing with Jewish Resentment. ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== *Former Templar ask isolationist vampires in Prussia for help. ==1350== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== *Templar become the Order of Dhampir ==1352== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== *The plague stops **OoD manage to stop the vampire threat *Clement VI dies, cause unknown. ==1363== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== The Battle of Lake Poyang, a naval conflict between Chinese rebel groups led by Chen Youliang and Zhu Yuanzhang, took place in August to October of 1363, and was one of the largest naval battles in history. ==1368== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== The end of Mongol Yuan Dynasty in China and the beginning of the Ming Dynasty (1368) 7af6d31944fe049c16f4c9e2bf53a68340de63a2 0 50 99 2014-10-30T06:57:09Z Mad cat 5345298 wikitext text/x-wiki The Great Famine of [[1315]]–[[1317]] (occasionally dated 1315–[[1322]]) was the first of a series of large scale crises that struck [[Europe]] early in the fourteenth century. Most of continental Europe (extending east to [[Russia]] and south to [[Italy]]) and [[Great Britain]] were affected. The famine caused millions of deaths over an extended number of years and marked a clear end to the period of growth and prosperity from the eleventh to thirteenth centuries. The Great Famine started with bad weather in spring 1315. Universal crop failures lasted through 1316 until the summer harvest in 1317, and Europe did not fully recover until 1322. The period was marked by extreme levels of crime, disease, mass death, and even cannibalism and infanticide. The crisis had consequences for the Church, state, European society, and for future calamities to follow in the fourteenth century. Famines were a familiar occurrence in Medieval Europe. In France during the fourteenth century alone, famines occurred in [[1304]], [[1305]], [[1310]], 1315–1317 (the Great Famine), [[1330]]–[[1334]], [[1349]]–[[1351]], [[1358]]–[[1360]], [[1371]], [[1374]]–[[1375]] and [[1390]]. In England, famine-years included 1315–1317, [[1321]], [[1351]], and [[1369]]. For most people there was often not enough to eat and life expectancy was relatively short since many children died. According to records of the royal family of the Kingdom of England, among the best cared for in society, the average life expectancy in 1276 was 35.28 years. Between 1301 and 1325 during the Great Famine it was 29.84, while between 1348 and 1375, during the Black Death and subsequent plagues, it dropped to only 17.33. ==Climate and Population== During the Medieval Warm Period (the period prior to 1300) the population of Europe had exploded, reaching levels that were not matched again in some places until the nineteenth century. However, the yield ratios of wheat (the number of seeds one could eat per seed planted) had been dropping since 1280 and food prices had been climbing. In good weather the ratio could be as high as 7:1, while during bad years as low as 2:1 – that is, for every seed planted, two seeds were harvested, one for next year's seed, and one for food. By comparison, modern farming has ratios of 30:1 or more. ==Great Famine== In the spring of 1315, unusually heavy rain began in much of Europe. It continued to rain throughout the spring and summer, and the temperature remained cool. These conditions caused widespread crop failures. The [[straw]] and [[hay]] for the animals could not be cured and there was no fodder for the [[livestock]]. The price of food began to rise, doubling in England between spring and midsummer. [[Salt]], the only way to cure and preserve meat, was difficult to obtain because it was more difficult to extract through evaporation in the wet weather; its price rose from 30 to 40 [[shillings]]. Because of the general poverty, even lower-than-average harvests meant some people would go hungry. In [[Lorraine]], wheat prices increased by 320% and [[peasants]] could no longer afford [[bread]]. Stores of [[grain]] for long-term emergencies were limited to the [[lords]] and [[nobles]]. People began to harvest wild edible [[roots]], [[plants]], [[grasses]], [[nuts]], and [[bark]] in the forests. In the spring of 1316, it continued to rain on a European population deprived of energy and reserves to sustain itself. All segments of society from nobles to peasants were affected, but especially the peasants who represented 95% of the population and who had no reserve food supplies. To provide some measure of relief, [[draft animals]] were butchered, seed grain was consumed, children were abandoned to fend for themselves (see "Hansel and Gretel"), and some elderly people voluntarily refused food in order to provide nourishment needed for the younger generation to survive. The chroniclers of the time wrote of many incidents of cannibalism. The height of the famine was reached in 1317 as the wet weather continued. Finally, in the summer the weather returned to its normal patterns. By then, however, people were so weakened by diseases such as pneumonia, bronchitis, and tuberculosis, and so much of the seed stock had been eaten, that it was not until 1325 that the food supply returned to relatively normal conditions and the population began to increase again. Historians debate the toll, but it is estimated that 10–25% of the population of many cities and towns died. ==Geography== The Great Famine was restricted to Northern Europe, including the [[British Isles]], northern [[France]], the Low Countries, [[Scandinavia]], [[Germany]], and western [[Poland]]. It also affected some of the Baltic states, except for the far eastern Baltic that was only affected indirectly. The famine was bounded in the south by the Alps and the Pyrenees. ==Consequences== ===Cultural=== Medieval Europe in the fourteenth century had already experienced widespread social violence, and even acts then punishable by death such as rape and murder were demonstrably far more common (especially relative to the population) compared to modern times.[2] The famine led to a stark increase in crime, even among those not normally inclined to criminal activity, who would resort to any means to feed themselves or their family.[2] After the famine, Europe took on a tougher and more violent edge; it had become an even less amicable place than during the twelfth and thirteenth centuries.[2] This could be seen across all segments of society, perhaps the most striking in the way warfare was conducted in the fourteenth century during the Hundred Years' War, where chivalry was tossed aside, as opposed to the twelfth and thirteenth centuries when nobles were more likely to die by accident in tournament games than on the field of battle.[2] The famine also undermined confidence in Medieval governments, which failed to deal with its resulting crises. ===Population=== The Great Famine marked a clear end to an unprecedented period of population growth that had started around 1050. Although some believe growth had already been slowing down for a few decades, the famine was undoubtedly a clear end of high population growth. The Great Famine would later have consequences for future events in the fourteenth century, such as the Black Death when an already weakened population would be struck again. ===Ireland=== The Great Famine coincided with, and greatly influenced, the Bruce campaign in Ireland - the attempt of [[Edward of Bruce]], a younger brother of [[Robert the Bruce]] of [[Scotland]], to make himself [[High King of Ireland]]. At first the Irish/Scottish alliance seemed unstoppable, winning battle after battle and gaining control of most of [[Ireland]] in less than a year, seemingly on the verge of driving the Anglo-Norman settlers out of Ireland altogether. The famine hit Ireland hard in 1317 and had stricken most of the country, making it difficult for Edward to provide food to most of his men. He never regained momentum and was defeated and killed in the [[1318]] Battle of Faughart, ending the last organized effort in many centuries to end English rule in Ireland. The famine certainly had a significant part in this outcome. ==Notes== With the Volcanic Eruption of Mount Tarawera, New Zealand, this delayed the Vampire attack by several years. They knew the eruption would cause havoc on the weather and would kill people. 424ecf780c425613b2d3e8bca8e91354974023b9 0 76 151 2014-10-30T07:34:56Z Mad cat 5345298 wikitext text/x-wiki The medieval household was, like modern households, the centre of family life for all classes of European society. Yet in contrast to the household of today, it consisted of many more individuals than the nuclear family. From the household of the king to the humblest peasant dwelling, more or less distant relatives and varying numbers of servants and dependants would cohabit with the master of the house and his immediate family. The structure of the medieval household was largely dissolved by the advent of privacy in early modern Europe. ==Composition== As a result of the military nature of the medieval [[Noble]] household, its composition was predominately male. Towards the end of the medieval period the ratio levelled out somewhat, but at an earlier date the feminine element of the household consisted only of the lady and her daughters, their attendants, and perhaps a few domestics to perform particular tasks such as washing. Many of the male servants were purely military personnel; there would be a gatekeeper, as well as various numbers of knights and esquires to garrison the castle as a military unit. Yet many of these would also serve other functions, and there would be servants entirely devoted to domestic tasks. At the lower level, these were simply local men recruited from the localities. The higher level positions – in particular those attending on the lord – were often filled by men of rank: sons of the lord's relatives, or his retainers. The presence of servants of noble birth imposed a social hierarchy on the household that went parallel to the hierarchy dictated by function. This second hierarchy had at its top the [[Steward]] (alternatively [[Seneschal]] or [[Majordomo]]), who had the overriding responsibility for the domestic affairs of the household. Taking care of the personal wellbeing of the lord and his family were the [[Chamberlain]], who was responsible for the chamber or private living-quarters, and the [[Master of the Wardrobe]], who had the main responsibility for clothing and other domestic items. Of roughly equal authority as the steward was the [[Marshal]]. This officer had the militarily vital responsibility for the stables and horses of the household (the "marshalsea"), and was also in charge of discipline. The marshal, and other higher-ranking servants, would have assistants helping them perform their tasks. These – called [[Valet de Chambres]], [[Grooms]] or [[Pages]], ranking from top to bottom in that order – were most often young boys, although in the larger royal courts the valet de chambres included both young noble courtiers, and often artists, musicians and other specialists who might be of international repute. Assigning these the office of valet was a way of regularising their position within the household. One of the most important functions of the medieval household was the procuration, storage and preparation of food. This consisted both in feeding the occupants of the residence on a daily basis, and in preparing larger feasts for guests, to maintain the status of the lord. The kitchen was divided into a pantry (for bread, cheese and napery) and a buttery (for wine, ale and beer). These offices were headed by a pantler and a butler respectively. Depending on the size and wealth of the household, these offices would then be subdivided further. The following is a list of some of the offices one could expect to find in a large medieval aristocratic or royal household: ====Household offices==== '''Administration''' * Household (Steward) * Marshalsea * Chamber * Wardrobe '''Food and Drink (main)''' * Kitchen * Pantry * Buttery '''Food and Drink (secondary)''' * Confectionery * Cellar * Poultry * Spicery * Larder * Scalding-house * Saucery '''Other''' * Scullery * Chandlery * Ewery * Laundry * Napery In addition to these offices there was a need for [[Servants]] to take care of the hunting [[Animals]]. The [[Master Huntsman]], or the [[Veneur]], held a central position in greater noble households. Likewise, the [[Master Falconer]] was a high-ranking officer, often of noble birth himself. There were spiritual needs to be cared for, and a [[Chapel]] was a natural part of every large household. These household chapels would be staffed by varying numbers of [[Clerics]]. The chaplains, confessors and almoners could serve in administrative capacities as well as the religious ones. ==Household Types== ===Rural=== The households of medieval [[Peasant]] families were naturally smaller than those of the [[Aristocracy]], and as such resembled modern households more. The patterns of marriage fluctuated greatly over the course of the [[Middle Ages]]. It seems clear that the average age of [[Marriage]] during the [[Early Middle Ages]] was comparatively high, in the early twenties, and quite equal for men and women. The reason for this can be found in traditions brought forward from the Germanic tribes, but equally in the fact that habitation was confined to small areas, a factor that enforced restrictions on population growth. As more land was won for cultivation, this trend changed. During the High and [[Late Middle Ages]], women were increasingly married away in their teens, leading to higher birth rates. While women would be married once they reached reproductive age, men had to possess independent means of sustenance – to be able to provide for a family – before entering into marriage. For this reason, the average age of marriage for men remained high, in the mid- to late twenties. Even though peasant households were significantly smaller than aristocratic ones, the wealthiest of these would also employ servants. Service was a natural part of the cycle of life, and it was common for young people to spend some years away from home in the service of another household. This way they would learn the skills needed later in life, and at the same time earn a wage. This was particularly useful for girls, who could put the earnings towards their dowry. The houses of medieval peasants were of poor quality compared to modern houses. The floor was normally of earth, and there was very little ventilation or sources of light in the form of windows. In addition to the human inhabitants, a number of livestock animals would also reside in the house. Towards the end of the medieval period, however, conditions generally improved. Peasant houses became larger in size, and it became more common to have two rooms, and even a second floor. ===Urban=== The medieval world was a much less urban society than either the Roman Empire or the modern world. The fall of the Roman Empire had caused a catastrophic de-population of the towns and cities that had existed within the Empire. Between the 10th and 12th centuries, however, a revival of the European city occurred, with an increase in the urbanisation of society.[46] The practice of sending children away to act as servants was even more common in towns than in the countryside.[43] The inhabitants of towns largely made their livelihood as merchants or artisans, and this activity was strictly controlled by guilds. The members of these guilds would in turn employ young people – primarily boys – as apprentices, to learn the craft and later take a position as guild members themselves.[b] These apprentices made up part of the household – or "family" – as much as the children of the master. 0505ac498286ce65a7dd0fd646bca53565256e73 0 75 149 2014-10-31T01:36:31Z Mad cat 5345298 /* Food Preparation */ wikitext text/x-wiki Medieval cuisine includes the foods, eating habits, and cooking methods of various European cultures during the Middle Ages, a period roughly dating from the 5th to the 15th century. During this period, diets and cooking changed less across Europe than they did in the briefer early modern period that followed, when those changes helped lay the foundations for modern European cuisine. [[Cereals]] remained the most important staples during the early Middle Ages as [[Rice]] was a late introduction to Europe and the [[Potato]] was only introduced in [[1536]], with a much later date for widespread usage. [[Barley]], [[Oat]] and [[Rye]] among the poor, and [[Whea]]t for the governing classes, were eaten as [[Bread]], [[Porridge]], [[Gruel]] and [[Pasta]] by all members of society. [[Fava Beans]] and vegetables were important supplements to the cereal-based diet of the lower orders. Meat was more expensive and therefore more prestigious and in the form of game was common only on the tables of the nobility. The most prevalent [[Butcher]]'s meats were [[Pork]], [[Chicken]] and other [[Domestic Fowl]]; [[Beef]], which required greater investment in land, was less common. [[Cod]] and [[Herring]] were mainstays among the northern populations; dried, smoked or salted they made their way far inland, but a wide variety of other saltwater and freshwater fish was also eaten. Slow transportation and [[Food Preservation]] techniques (based exclusively on drying, salting, smoking and pickling) made long-distance trade of many foods very expensive. Because of this, the [[Food]] of the nobility was more prone to foreign influence than the cuisine of the poor; it was dependent on exotic spices and expensive imports. As each level of society imitated the one above it, innovations from international trade and foreign wars from the 12th century onwards gradually disseminated through the upper middle class of medieval cities. Aside from economic unavailability of luxuries such as spices, decrees outlawed consumption of certain foods among certain social classes and sumptuary laws limited conspicuous consumption among the nouveau riche. Social norms also dictated that the food of the working class be less refined, since it was believed there was a natural resemblance between one's labor and one's food; manual labor required coarser, cheaper food. A type of refined cooking developed in the late Middle Ages that set the standard among the nobility all over Europe. Common seasonings in the highly spiced sweet-sour repertory typical of upper-class medieval food included [[Verjuice]], [[Wine]] and [[Vinegar]] in combination with spices such as [[Black Pepper]], [[Saffron]] and [[Ginger]]. These, along with the widespread use of [[Sugar]] or [[Honey]], gave many dishes a sweet-sour flavor. [[Almonds]] were very popular as a thickener in soups, stews, and sauces, particularly as almond milk. ==Dietary Norms== The cuisines of the cultures of the [[Mediterranean Basin]] had since antiquity been based on cereals, particularly various types of wheat. Porridge, gruel and later, bread, became the basic food staple that made up the majority of calorie intake for most of the population. Dependence on wheat remained significant throughout the medieval era, and spread northwards with the rise of [[Christianity]]. In colder climates, however, it was usually unaffordable for the majority population, and was associated with the higher classes. The centrality of bread in religious rituals such as the Eucharist meant that it enjoyed an especially high prestige among foodstuffs. Only (olive) oil and wine had a comparable value, but both remained quite exclusive outside of the warmer grape- and olive-growing regions. ===Chruch=== The [[Roman Catholic]] and [[Eastern Orthodox]] Churches and their calendars had great influence on eating habits; consumption of meat was forbidden for a full third of the year for most Christians, and all animal products, including [[Eggs]] and dairy products (but not fish), were generally prohibited during [[Lent]] and [[Fast]]. Additionally, it was customary for all citizens to fast prior to taking the Eucharist, and these fasts were occasionally for a full day and required total abstinence. Both the Eastern and the Western churches ordained that feast should alternate with fast. In most of Europe, Fridays were fast days, and fasting was observed on various other days and periods, including Lent and [[Advent]]. Meat, and animal products such as milk, cheese, butter and eggs, were not allowed, only fish. The fast was intended to mortify the body and invigorate the soul, and also to remind the faster of Christ's sacrifice for humanity. The intention was not to portray certain foods as unclean, but rather to teach a spiritual lesson in self-restraint through abstention. During particularly severe fast days, the number of daily meals was also reduced to one. Even if most people respected these restrictions and usually made penance when they violated them, there were also numerous ways of circumventing them. While animal products were to be avoided during times of penance, pragmatic compromises often prevailed. The definition of "fish" was often extended to marine and semi-aquatic animals such as [[Whales]], [[Barnacle Geese]], [[Puffins]] and even [[Beavers]]. The choice of ingredients may have been limited, but that did not mean that meals were smaller. Neither were there any restrictions against (moderate) drinking or eating sweets. Banquets held on fish days could be splendid, and were popular occasions for serving illusion food that imitated meat, cheese and eggs in various ingenious ways; fish could be molded to look like venison and fake eggs could be made by stuffing empty egg shells with fish roe and almond milk and cooking it in coals. While Byzantine church officials took a hard-line approach, and discouraged any culinary refinement for the clergy, their Western counterparts were far more lenient. There was also no lack of grumbling about the rigors of fasting among the laity. During Lent, kings and schoolboys, commoners and nobility, all complained about being deprived of meat for the long, hard weeks of solemn contemplation of their sins. At Lent, owners of livestock were even warned to keep an eye out for hungry dogs frustrated by a "hard siege by Lent and fish bones". The trend from the 13th century onward was toward a more legalistic interpretation of fasting. Nobles were careful not to eat meat on fast days, but still dined in style; fish replaced meat, often as imitation hams and bacon; almond milk replaced animal milk as an expensive non-dairy alternative; faux eggs made from almond milk were cooked in blown-out eggshells, flavored and colored with exclusive spices. Exceptions from fasting were frequently made for very broadly defined groups. Thomas Aquinas (c. 1225–1274) believed dispensation should be provided for children, the old, pilgrims, workers and beggars, but not the poor as long as they had some sort of shelter. Since the sick were exempt from fasting, there often evolved the notion that fasting restrictions only applied to the main dining area, and many friars would simply eat their fast day meals in what would later evolve into the misericord rather than the refectory. Newly assigned Catholic monastery officials sought to amend the problem of fast evasion not merely with moral condemnations, but by making sure that well-prepared non-meat dishes were available on fast days. In the late Middle Ages, the increasing wealth of middle class merchants and traders meant that commoners began emulating the aristocracy, and threatened to break down some of the symbolic barriers between the nobility and the lower classes. The response came in two forms: didactic literature warning of the dangers of adapting a diet inappropriate for one's class,[8] and sumptuary laws that put a cap on the lavishness of commoners' banquets. ===Dietetics=== Medical science of the Middle Ages had a considerable influence on what was considered healthy and nutritious among the upper classes. One's lifestyle—including diet, exercise, appropriate social behavior, and approved medical remedies—was the way to good health, and all types of food were assigned certain properties that affected a person's health. All foodstuffs were also classified on scales ranging from hot to cold and moist to dry, according to the four bodily [[Humors]] theory proposed by [[Galen]] that dominated Western medical science from late Antiquity until the 17th century. Medieval scholars considered human digestion to be a process similar to cooking. The processing of food in the stomach was seen as a continuation of the preparation initiated by the cook. In order for the food to be properly "cooked" and for the nutrients to be properly absorbed, it was important that the stomach be filled in an appropriate manner. Easily digestible foods would be consumed first, followed by gradually heavier dishes. If this regimen was not respected it was believed that heavy foods would sink to the bottom of the stomach, thus blocking the digestion duct, so that food would digest very slowly and cause putrefaction of the body and draw bad humors into the stomach. It was also of vital importance that food of differing properties not be mixed. Before a meal, the stomach would preferably be "opened" with an [[Apéritif]] (from Latin aperire, "to open") that was preferably of a hot and dry nature: confections made from sugar- or honey-coated spices like ginger, caraway and seeds of anise, fennel or cumin, wine and sweetened fortified milk drinks. As the stomach had been opened, it should then be "closed" at the end of the meal with the help of a digestive, most commonly a [[Dragée]], which during the Middle Ages consisted of lumps of spiced sugar, or [[Hypocras]], a wine flavored with fragrant spices, along with aged cheese. A meal would ideally begin with easily digestible fruit, such as apples. It would then be followed by vegetables such as lettuce, cabbage, purslane, [[Herbs]], moist fruits, light meats, like chicken or goat kid, with potages and broths. After that came the "heavy" meats, such as pork and beef, as well as vegetables and nuts, including pears and chestnuts, both considered difficult to digest. It was popular, and recommended by medical expertise, to finish the meal with aged cheese and various digestives. The most ideal food was that which most closely matched the humor of human beings, i.e. moderately warm and moist. Food should preferably also be finely chopped, ground, pounded and strained to achieve a true mixture of all the ingredients. White wine was believed to be cooler than red and the same distinction was applied to red and white vinegar. Milk was moderately warm and moist, but the milk of different animals was often believed to differ. Egg yolks were considered to be warm and moist while the whites were cold and moist. Skilled cooks were expected to conform to the regimen of humoral medicine. Even if this limited the combinations of food they could prepare, there was still ample room for artistic variation by the chef. ===Caloric structure=== The caloric content and structure of medieval diet varied over time, from region to region, and between classes. However, for most people, the diet tended to be high-carbohydrate, with most of the budget spent on, and the majority of calories provided by, cereals and alcohol (such as beer). Even though meat was highly valued by all, lower classes often could not afford, nor were they allowed by the church, to consume it every day. In England in the 13th century, meat contributed a negligible portion of calories to a typical harvest worker's diet; however, its share increased after the [[Black Death]] and, by the 15th century, it provided about 20% of the total. ====Nobility==== Even among the lay nobility of medieval England, grain provided 65-70% of calories in the early 14th century, though a generous provision of meat and fish was included, and their consumption of meat increased in the aftermath of the Black Death as well. ====Aristocratic==== In one early 15th-century English aristocratic household for which detailed records are available (that of the [[Earl of Warwick]], gentle members of the household received a staggering 3.8 pounds (1.7 kg) of assorted meats in a typical meat meal in the fall and 2.4 pounds (1.1 kg) in the winter, in addition to 0.9 pounds (0.41 kg) of bread and 1⁄4 imperial gallon (1.1 L; 0.30 US gal) of beer or possibly wine (and there would have been two meat meals per day, five days a week, except during Lent.) In the household of [[Henry Stafford]] in [[1469]], gentle members received 2.1 pounds (0.95 kg) of meat per meal, and all others received 1.04 pounds (0.47 kg), and everyone was given 0.4 pounds (0.18 kg) of bread and 1⁄4 imperial gallon (1.1 L; 0.30 US gal) of alcohol. ====Breakfast==== On top of these quantities, some members of these households (usually, a minority) ate breakfast, which would not include any meat, but would likely include another 1⁄4 imperial gallon (1.1 L; 0.30 US gal) of beer; and uncertain quantities of bread and ale could have been consumed in between meals. ====Lords==== The diet of the lord of the household differed somewhat from this structure, including less red meat, more high-quality wild game, fresh fish, fruit, and wine. ====Monks==== In monasteries, the basic structure of the diet was laid down by the [[Rule of Saint Benedict]] in the 7th century and tightened by [[Pope Benedict XII]] in [[1336]], but monks were adept at "working around" these rules. Wine was restricted to about 10 imperial fluid ounces (280 mL; 9.6 US fl oz) per day, but there was no corresponding limit on beer, and, at [[Westminster Abbey]], each monk was given an allowance of 1 imperial gallon (4.5 L; 1.2 US gal) of beer per day. Meat of "four-footed animals" was prohibited altogether, year-round, for everyone but the very weak and the sick. This was worked around firstly by declaring that offal, and various processed foods such as bacon, were not meat. Secondly, monasteries contained a room called the misericord, where the Rule of Saint Benedict did not apply, and where a large share of monks ate. Each monk would be regularly sent either to the misericord or to the refectory. When Pope Benedict XII ruled that at least half of all monks should be required to eat in the refectory on any given day, monks responded by excluding the sick and those invited to the abbot's table from the reckoning. Overall, a monk at Westminster Abbey in the late 15th century would have been allowed 2.25 pounds (1.02 kg) of bread per day; 5 eggs per day, except on Fridays and in Lent; 2 pounds (0.91 kg) of meat per day, 4 days/week (excluding Wednesday, Friday, and Saturday), except in Advent and Lent; and 2 pounds (0.91 kg) of fish per day, 3 days/week and every day during Advent and Lent. This caloric structure partly reflected the high-class status of late Medieval monasteries in England, and partly that of the Westminster Abbey, which was one of the richest monasteries in the country; diets of monks in other monasteries may have been more modest. ===Caloric Intake=== The overall caloric intake is subject to some debate. ====Peasants and Laborers==== One typical estimate is that an adult peasant male needed 2,900 calories (12,000 kJ) per day, and an adult female needed 2,150 calories (9,000 kJ). Both lower and higher estimates have been proposed. Those engaged in particularly heavy physical labor, as well as sailors and soldiers, may have consumed 3,500 calories (15,000 kJ) or more per day. ====Aristocrats==== Intakes of aristocrats may have reached 4,000 to 5,000 calories (17,000 to 21,000 kJ) per day. ====Monks==== Monks consumed 6,000 calories (25,000 kJ) per day on "normal" days, and 4,500 calories (19,000 kJ) per day when fasting. As a consequence of these excesses, obesity was common among upper classes. Monks especially frequently suffered from obesity-related (in some cases) conditions such as arthritis. ==Meals== In Europe there were typically two meals a day: dinner at mid-day and a lighter supper in the evening. The two-meal system remained consistent throughout the late Middle Ages. Smaller intermediate meals were common, but became a matter of social status, as those who did not have to perform manual labor could go without them. For practical reasons, breakfast was still eaten by working men, and was tolerated for young children, women, the elderly and the sick. Because the church preached against gluttony and other weaknesses of the flesh, men tended to be ashamed of the weak practicality of breakfast. Lavish dinner banquets and late-night reresopers (from Occitan rèire-sopar, "late supper") with considerable amounts of alcoholic beverage were considered immoral. The latter were especially associated with gambling, crude language, drunkenness, and lewd behavior. Minor meals and snacks were common (although also disliked by the church), and working men commonly received an allowance from their employers in order to buy nuncheons, small morsels to be eaten during breaks. ==Etiquette== As with almost every part of life at the time, a medieval meal was generally a communal affair. The entire household, including servants, would ideally dine together. To sneak off to enjoy private company was considered a haughty and inefficient egotism in a world where people depended very much on each other. In the 13th century, English bishop Robert Grosseteste advised the Countess of Lincoln: "forbid dinners and suppers out of hall, in secret and in private rooms, for from this arises waste and no honour to the lord and lady." He also recommended to watch that the servants not make off with leftovers to make merry at rere-suppers, rather than giving it as alms. Towards the end of the Middle Ages, the wealthy increasingly sought to escape this regime of stern collectivism. When possible, rich hosts retired with their consorts to private chambers where the meal could be enjoyed in greater exclusivity and privacy. Being invited to a lord's chambers was a great privilege and could be used as a way to reward friends and allies and to awe subordinates. It allowed lords to distance themselves further from the household and to enjoy more luxurious treats while serving inferior food to the rest of the household that still dined in the great hall. At major occasions and banquets, however, the host and hostess generally dined in the great hall with the other diners. Although there are descriptions of dining etiquette on special occasions, less is known about the details of day-to-day meals of the elite or about the table manners of the common people and the destitute. However, it can be assumed there were no such extravagant luxuries as multiple courses, luxurious spices or hand-washing in scented water in everyday meals. Things were different for the wealthy. Before the meal and between courses, shallow basins and linen towels were offered to guests so they could wash their hands, as cleanliness was emphasized. Social codes made it difficult for women to uphold the ideal of immaculate neatness and delicacy while enjoying a meal, so the wife of the host often dined in private with her entourage or ate very little at such feasts. She could then join dinner only after the potentially messy business of eating was done. Overall, fine dining was a predominantly male affair, and it was uncommon for anyone but the most honored of guests to bring his wife or her ladies-in-waiting. The hierarchical nature of society was reinforced by etiquette where the lower ranked were expected to help the higher, the younger to assist the elder, and men to spare women the risk of sullying dress and reputation by having to handle food in an unwomanly fashion. Shared drinking cups were common even at lavish banquets for all but those who sat at the high table, as was the standard etiquette of breaking bread and carving meat for one's fellow diners. Food was mostly served on plates or in stew pots, and diners would take their share from the dishes and place it on trenchers of stale bread, wood or pewter with the help of spoons or bare hands. In lower-class households it was common to eat food straight off the table. Knives were used at the table, but most people were expected to bring their own, and only highly favored guests would be given a personal knife. A knife was usually shared with at least one other dinner guest, unless one was of very high rank or well-acquainted with the host. Forks for eating were not in widespread usage in Europe until the early modern period, and early on were limited to Italy. Even there it was not until the 14th century that the fork became common among Italians of all social classes. ==Food Preparation== All types of cooking involved the direct use of fire. Kitchen stoves did not appear until the 18th century, and cooks had to know how to cook directly over an open fire. Ovens were used, but they were expensive to construct and only existed in fairly large households and bakeries. It was common for a community to have shared ownership of an oven to ensure that the bread baking essential to everyone was made communal rather than private. There were also portable ovens designed to be filled with food and then buried in hot coals, and even larger ones on wheels that were used to sell pies in the streets of medieval towns. But for most people, almost all cooking was done in simple stewpots, since this was the most efficient use of firewood and did not waste precious cooking juices, making potages and stews the most common dishes. Overall, most evidence suggests that medieval dishes had a fairly high fat content, or at least when fat could be afforded. This was considered less of a problem in a time of back-breaking toil, famine, and a greater acceptance—even desirability—of plumpness; only the poor or sick, and devout ascetics, were thin. ===Kitchen=== In most households, cooking was done on an open hearth in the middle of the main living area, to make efficient use of the heat. This was the most common arrangement, even in wealthy households, for most of the Middle Ages, where the kitchen was combined with the dining hall. Towards the Late Middle Ages a separate kitchen area began to evolve. The first step was to move the fireplaces towards the walls of the main hall, and later to build a separate building or wing that contained a dedicated kitchen area, often separated from the main building by a covered arcade. This way, the smoke, odors and bustle of the kitchen could be kept out of sight of guests, and the fire risk lessened. Many basic variations of cooking utensils available today, such as frying pans, pots, kettles, and waffle irons, already existed, although they were often too expensive for poorer households. Other tools more specific to cooking over an open fire were spits of various sizes, and material for skewering anything from delicate quails to whole oxen. There were also cranes with adjustable hooks so that pots and cauldrons could easily be swung away from the fire to keep them from burning or boiling over. Utensils were often held directly over the fire or placed into embers on tripods. To assist the cook there were also assorted knives, stirring spoons, ladles and graters. In wealthy households one of the most common tools was the mortar and sieve cloth, since many medieval recipes called for food to be finely chopped, mashed, strained and seasoned either before or after cooking. This was based on a belief among physicians that the finer the consistency of food, the more effectively the body would absorb the nourishment. It also gave skilled cooks the opportunity to elaborately shape the results. Fine-textured food was also associated with wealth; for example, finely milled flour was expensive, while the bread of commoners was typically brown and coarse. A typical procedure was farcing (from the Latin farcio, "to cram"), to skin and dress an animal, grind up the meat and mix it with spices and other ingredients and then return it into its own skin, or mold it into the shape of a completely different animal. The kitchen staff of huge noble or royal courts occasionally numbered in the hundreds: [[Pantlers]], [[Bakers]], [[Waferers]], [[Sauciers]], [[Larderers]], [[Butchers]], [[Carvers]], page boys, [[Milkmaids]], [[Butlers]] and countless scullions. While an average peasant household often made do with firewood collected from the surrounding woodlands, the major kitchens of households had to cope with the logistics of daily providing at least two meals for several hundred people. Guidelines on how to prepare for a two-day banquet can be found in the cookbook Du fait de cuisine ("On cookery") written in 1420 in part to compete with the court of Burgundy[41] by Maistre Chiquart, master chef of Amadeus VIII, Duke of Savoy. Chiquart recommends that the chief cook should have at hand at least 1,000 cartloads of "good, dry firewood" and a large barnful of coal. ===Preservation=== Food preservation methods were basically the same as had been used since antiquity, and did not change much until the invention of canning in the early 19th century. The most common and simplest method was to expose foodstuffs to heat or wind to remove moisture, thereby prolonging the durability if not the flavor of almost any type of food from cereals to meats; the drying of food worked by drastically reducing the activity of various water-dependent microorganisms that cause decay. In warm climates this was mostly achieved by leaving food out in the sun, and in the cooler northern climates by exposure to strong winds (especially common for the preparation of stockfish), or in warm ovens, cellars, attics, and at times even in living quarters. Subjecting food to a number of chemical processes such as smoking, salting, brining, conserving or fermenting also made it keep longer. Most of these methods had the advantage of shorter preparation times and of introducing new flavors. Smoking or salting meat of livestock butchered in autumn was a common household strategy to avoid having to feed more animals than necessary during the lean winter months. Butter tended to be heavily salted (5–10%) in order not to spoil. Vegetables, eggs or fish were also often pickled in tightly packed jars, containing brine and acidic liquids (lemon juice, verjuice or vinegar). Another method was to create a seal around the food by cooking it in sugar or honey or fat, in which it was then stored. Microbial modification was also encouraged, however, by a number of methods; grains, fruit and grapes were turned into alcoholic drinks thus killing any pathogens, and milk was fermented and cured into a multitude of cheeses or buttermilk. e4991aff1e2f2892b255faf3c6ebc2acc2a89dd4 0 39 77 2014-10-31T20:25:47Z Mad cat 5345298 /* =Mead */ wikitext text/x-wiki The regional cuisines of medieval Europe were the results of differences in climate, seasonal food variations, political administration and religious customs that varied across the continent. Though sweeping generalizations should be avoided, more or less distinct areas where certain foodstuffs dominated can be discerned. In the British Isles, northern France, the Low Countries, the northern German-speaking areas, Scandinavia and the Baltic the climate was generally too harsh for the cultivation of grapes and olives. In the south, wine was the common drink for both rich and poor alike (though the commoner usually had to settle for cheap second pressing wine) while beer was the commoner's drink in the north and wine an expensive import. Citrus fruits (though not the kinds most common today) and pomegranates were common around in the Mediterranean. Dried figs and dates occurred quite frequently in the north, but were used rather sparingly in cooking. Olive oil was among the ubiquitous ingredients around the Mediterranean, but remained an expensive import in the north where oil of poppy, walnut, hazel and filbert was the most affordable alternative. Butter and lard, especially after the terrible blood-letting of the population during the Black Death, was used in considerable quantities in the northern and northwestern regions, especially in the Low Countries. Almost universal in middle and upper class cooking all over Europe was the almond, which was in the ubiquitous and highly versatile almond milk, which was used as a substitute in dishes that otherwise required eggs or milk, though the bitter variety came along much later. ==Food by Location== ===Germany=== ====Fat Germans==== Though various forms of dishes consisting of batter or dough cooked in fat, like crêpes, fritters and doughnuts were common in most of Europe, they were especially popular among Germans and known as krapfen (Old High German: "claw, hook") and were quite similar to the deep fried dough pastries of today. The extensive use of lard and butter for cooking and a diet that was perceived as especially fatty gained Germans a reputation as being the "fat Germans". ====Oils and Fats==== The fasting regulations of the Catholic Church posed particular problems to the German population. Olives could not be cultivated and olive oil was an expensive import. Oils made from various nut were available, but in relatively short supply. By far, the most common sources of fat were butter and, above all, lard. ====Fish==== The price of fish was generally higher, and while it was unaffordable to most people for most of the time, the need to use fish for fasting days could mean considerable increases in expenses for the wealthier households. ====Mustard==== Mustard was used in other parts of Europe long before the Middle Ages, but seemed to be especially common in Germany. A 14th-century travel account by Eustache Deschamps, a French poet, shows his considerable discontent with the German custom of smearing generous amounts of mustard on just about every type of meat. ===Poland=== The most common grains in Poland were millet (often made into kasza, a type of porridge) and wheat. Barley and oats were cultivated, but used mostly as animal feed or for brewing beer. Cabbage (especially as sauerkraut), kale, peas, broad beans, and onions were the most common vegetables. Dill and mustard were almost ubiquitous potherbs and parsley was used as a leafy green in stews, as a flavor additive, and applied as a coloring agent in dishes for the upper classes. Beef, pork and poultry (primarily chicken) were the most common meats, with the occasional appearance of mutton and lamb. Game, as elsewhere, was highly prized, but in short supply and usually limited to the high nobility, as hunting licenses were controlled by land owners. Fish was a staple, but unlike Germans, Poles tended only to eat it on fast days when meat was forbidden by the church. ====Alcohol==== Beer was drunk by all social classes, and came in many different varieties and made from millet, wheat, barley, rye or oats sometimes in combination. Wheat beer was the most common. Labrador tea, a mildly toxic herb, was often used as an ingredient to increase intoxication. It was mixed with hops and then added to a barley and wheat beer to produce what was called "thick beer". Though often believed to be a common Slavic drink, mead was fairly expensive and primarily enjoyed at weddings and baptismal parties, though always overshadowed by the ever-present beer. It had a high standing as a ceremonial drink and used when arranging alliances and closing contracts. Wine was generally quite expensive and was enjoyed mostly by the nobility. Although there is evidence of a few vineyards in Poland, almost all wine had to be imported. ====Baked Goods==== A large variety of breads, like obwarzanki were sold by vendors in Krakow as early as the 14th century and placki, flat cakes, came in a surprising number of varieties, including one variety with an apple topping, reminiscent of pizza. German bakers operating in Polish towns had much influence. Krepels (from German Krapfen, "claw; hook") were fried pastries with a cheese filling served with strawberries or other fruit, and resembled a modern empanada. ===Britain=== Ale was the drink of choice of both commoners and nobles, and the known dishes included various stews, simple broths, and soups. ===Scandinavia=== The climate in the far north of Europe made cultivation of cereals even more difficult, and the wheat so popular in the south was a luxury. Wheat could cost at least twice as much as the most common grains, barley and rye. Barley was the most widely grown, but a great percentage of the harvest went into the extensive beer production, while rye was the principal bread grain. Like in the rest of Europe, oats was considered only fit as animal fodder and was only eaten when no other choice was available, and then usually as porridge or gruel. Though grains were in the highest regard among medieval Scandinavians and were among the most frequently mentioned foods, other vegetable foods were an indispensable part of the diet: peas, turnips, beans, carrots, onions, leeks and various greens and herbs all provided essential nutrients and vitamins. Kale, a form of cabbage, was especially important in Denmark and Sweden and was a valuable source of fresh food in the winter months, since it kept well and could be harvested (and even tasted better) after the first frost had set in. Fish was of great importance to most of Scandinavia, and particularly so was the herring fishing in the Limfjord and Oresund. The great shoals of herring migrating from the Atlantic into the Baltic to feed were funnelled through certain narrow points and were caught in huge numbers. The amount of fish caught was more than enough to feed the local population and allowed for huge exports of smoked, and especially salted, fish. Great herring markets were organized in southern Scandinavia, most notably at Skanör in Scania, which was in the Middle Ages part of Denmark. From this market alone, merchant vessels of the Hanseatic League, the powerful medieval confederation of northern German cities, exported upwards of over 100,000 barrels of salted herring during many decades of the Late Middle Ages. Of equal, or even greater importance was cod, often fished on the North Sea and Atlantic, dried to make stockfish, and imported as an important staple, particularly during fast and Lent. Many freshwater fish were also of great dietary or economic importance, such as salmon, eel, pike and bream. Cattle rearing was very widespread in Scandinavia, especially Denmark, where the Black Death had left huge field areas untended and well-suited for grazing. The majority of meat produced was consumed by the local population, but an export market for high-grade beef slowly built up after the 1360s, and had by the 17th century reached well over 100,000 animals per year. All this cattle meant not just meat, but also great quantities of dairy products, which consisted mostly of soured milk drinks, various cheeses and, also a major export product, butter. ===Northern France=== Typical of the Northern French kitchen were the potages and broths, and French chefs excelled in the preparation of meat, fish, roasts, and the sauces that were considered appropriate to each dish. The use of dough and pastry, which was fairly popular in Britain at the time, was almost completely absent from recipe collections with the exception of a few pies. Nor were there any forms of dumplings or the fritters that were so popular in Central Europe. A common Northern French habit was to name dishes after famous and often exotic places and people. A specialty among finer French chefs was the preparation of so-called parti-colored dishes. These mimicked the late medieval fashion of wearing clothing with two colors contrasting one another on either side of the garment, a fashion that survived in the costumes of court jesters. The common Western European "white dish" (blanc manger) had a northern French variant where one side was colored bright red or blue. Another recipe in Du fait de cuisine from 1420 described an entremet consisting of a roasted boar's head with one half colored green and the other golden yellow. ===Southern France=== The basic food in most of the region is still wheat bread, olives, olive oil, wine, cheese, and the occasional piece of meat or fish. The Muslim conquest of Sicily and southern Spain was highly influential on the cuisine by introducing new plants like lemons, pomegranates, eggplants and spices such as saffron. The coloring of food and many other cooking techniques were passed on by the Arab invaders to their European possessions and were gradually spread to regions further north. The cuisine of southern France, corresponding roughly to the extent of Occitania, had far more in common with Italian and Catalan cooking than with northern French cuisine. Ingredients that distinguished southern cooking included sugar, walnut oil, chickpeas, pomegranates and lemons, all of which were grown locally. While pomegranate seeds were occasionally used to decorate dishes in France and England, flavoring dishes with pomegranate juice was a practice unique to the Occitan areas. The use of butter and lard was rare, salted meat for frying was common, and the preferred methods of cooking tended to be dry roasting, frying, or baking. For the latter, a trapa, a portable oven that was filled with food and buried in hot ashes, was often used. Dishes still common today, like escabeche, a vinegar-based dish, and aillade (aioli), a garlic sauce (still made in Toulouse with walnut oil), were well-established in the Late Middle Ages. Evidence of influence from Muslim Spain can be found in recipes for matafeam, a Christian version of the originally Hispano-Jewish Shabbat stew adafina, but with pork rather than lamb. And, Raymonia (Occitan; Ital: Romania) is based on the Arabic Rummaniya, a chicken bruet with pomegranate juice, ground almonds, and sugar. Only one recipe collection is positively identified as being from southern France. The Modus viaticorum preparandorum et salsarum is a collection of 51 recipes. It was written ca. 1380-90 in Latin with occasional words in Occitan. The Modus contains a Salsa de cerpol (Wild thyme sauce) and a Cofiment anguille (Confit of eel), which appear nowhere else but in Occitania.[15] Some dietary details have been extrapolated from Vatican archives from 1305–78 when Avignon was the seat of the Avignon Papacy. Though the lifestyles of the papal courts could often be very luxurious, the Vatican account books of the daily alms given to the poor describe some of what lower class food in the region was like. The food that was handed out to the needing consisted mainly of bread, legumes, and some wine. These were occasionally supplemented with cheese, fish, olive oil and meat of low quality. Montpellier, located on in Languedoc only a few miles from the coast, was a major center for trade, education in medicine, and was famous for its espices de chamber or "parlor confections", a term for sweets such as candied aniseed and ginger. The confectionery from the town was so renowned that its market value was twice as high as that of similar products from other towns. Montpellier was also well known for its spices and the wines with which they were flavored, like the ubiquitous hypocras. ===Iberia=== The basic food in most of the region is still wheat bread, olives, olive oil, wine, cheese, and the occasional piece of meat or fish. The Muslim conquest of Sicily and southern Spain was highly influential on the cuisine by introducing new plants like lemons, pomegranates, eggplants and spices such as saffron. The coloring of food and many other cooking techniques were passed on by the Arab invaders to their European possessions and were gradually spread to regions further north. The Iberian Peninsula has a highly varied geography with a central Meseta, a vast, flat plateau, surrounded on all sides by mountain ranges and cut off from the rest of Europe by the Pyrenees. This meant that several distinct cultures co-existed on the peninsula with several unique cuisines. Since Ancient times it had been a colony of several Mediterranean cultures. The Phoenicians introduced the cultivation of olives. The Greeks brought the Malvasia grape, founding a wine industry that would become renowned in the Middle Ages. The Roman Empire, of which the peninsula was the westernmost outpost, that had the biggest impact on Iberian cuisine. After the collapse of Roman rule, Visigothic invaders conquered most of the modern day Spain and Portugal in the 5th century. The Visigoths took on many Roman customs, like the focus on vegetables, and used Latin for official purposes. The invasions of North African Muslims and the establishment of Al-Andalus that gave Iberian cuisine its unique nature. The Muslims brought with them the highly refined cuisine influenced by Arab courts in the Middle East. The center of this Arab civilization was Baghdad, at the time one of the largest cities in the world. The new rulers introduced many new customs and foodstuffs; goblets made of glass rather than metal, savory meat dishes cooked with fruit, spices and herbs like cinnamon, mastic, caraway, sesame and mint and the use of ground almonds or rice as thickeners and a fondness for adding tangy liquids like verjuice, tamarind and the juice of bitter oranges to produce a distinctly sweet-sour taste. The impact can clearly be seen in the multitude of Arab loanwords in Spanish; naranja "orange", azúcar ("sugar"), alcachofa ("artichoke"), azafrán ("saffron") and espinaca ("spinach"), many of which eventually spread to other languages in Europe. The Spanish Muslims established the sequences of dishes which was to permeate the entire continent and which is still forms the basis for many modern European meals; soup followed by meat dishes and finished off with sweets. It also believed that escabeche, a vinegar-based dish, could very well be of Arab-Persian origin, though this has been contested. One of the earliest medieval cookbooks in a language other than Latin was Libre de Sent Soví ("The Book of Saint Sophia"). A majority of its recipes call for bitter oranges, rose water and cider to achieve the popular tangy flavor of late medieval cuisine. It contains many fish recipes, but surprisingly enough, no mention of shellfish, which must have been one of the major food sources in the Catalan coastal regions. The typical medieval white dish (manjar blanco) seems to have appeared first in Catalonia in the 8th century and eventually evolved into a type of sweet pudding. While poorly represented in cookbooks, the most common food for the general population, other than the regular staples of bread, wine, garlic, onion and olive oil, included eggs, lamb, beef, kid and bacon. The Jewish population of Al-Andalus, the Sephardic Jews, developed their cuisine in close contact with Christians and Muslims. Influences went in both directions and lasted even after the expulsions and forced conversions of the Jewish population that followed the Reconquista. Among the specialties was adafina (from Arabic al dafina "the buried treasure"), a meat dish that was prepared by burying it in hot coals on the day before the Shabbat. Jewish fish pie dishes have survived in Spanish cuisine as empanadas de pescado. ===Italy=== The basic food in most of the region is still wheat bread, olives, olive oil, wine, cheese, and the occasional piece of meat or fish. The Muslim conquest of Sicily and southern Spain was highly influential on the cuisine by introducing new plants like lemons, pomegranates, eggplants and spices such as saffron. The coloring of food and many other cooking techniques were passed on by the Arab invaders to their European possessions and were gradually spread to regions further north. The lucrative Mediterrenean trade in spices, silk and other luxuries from Africa and Asia were shipped on the galleys of the powerful city-states of Genoa, Venice and Florence, making them phenomenally rich. Medieval Italy, meaning primarily the northern Italian Peninsula, was one of the few regions in medieval Europe where the distinction between nobility and prosperous commoners were more or less irrelevant, the result of a significant, rich and self-conscious middle class. This meant that the level of culinary refinement and diversity was especially great when compared to the rest of the continent. Italian cuisine was, and still is, better described as a multitude of highly varied regional cuisines, each with long traditions and their own specialties. Italian dishes can therefore be considered either traditional or imported. Being the hub of a vast trade network meant that there was greater access to foreign luxuries to influence the local cooking. Still, there was a great deal of conservatism and in general far more of local Italian foodstuffs were exported to the New World than the other way around, though the impact of important products such as vanilla, corn, kidney beans, and of course, the tomato, which had a considerable impact on the cooking south of Naples, even if this transition took some time. Many Italian staples and internationally recognized favorites were invented and refined during the Late Middle Ages and the early Renaissance; pasta was on everyone's dinner plate by the 13th century, though it was commonly made out of rice flour rather than durum wheat; pizza, the medieval Italian term for "pie", and tortes came in many varieties with a wide range of toppings, ranging from marzipan, and custards to chicken, eel, or even hemp; polenta made from French green lentils or barley; risotto; and a myriad of local or regional variants of sausage and cheese which was eaten by more or less everyone. As early as the Middle Ages, the cheeses, in particular, appear to have been highly specialized, from a fresh Tuscan to an aged Milanese from Tadesca, wrapped and shipped in tree bark. Medieval Italians also used eggs to a higher degree than many other regions, and the recipe collections describe herb omelettes (herboletos) and frittatas. Grapes as tasty morsels and lemons as a cooking ingredient was ubiquitous and, of course, olive oil of every conceivable kind was the cooking fat of choice in all regions, including the north, for dressing salads, frying, seasoning, marinading and preserving meats. ===Byzantine Empire=== The culinary traditions of Roman times lived on in the Byzantine empire. Inherited from Greek traditions was the use of olives and olive oil, wheat bread, and plenty of fish. These would very often be served or prepared with garós, the Greek term for garum, a sauce made out of fermented fish that was so popular that it more or less replaced salt as the common food flavoring. ====Arab Influence==== The Byzantine kitchen was also influenced by Arab cuisine from which it imported the use of eggplants and oranges. ====Seafood==== Seafood was very popular and included tuna, lobster, mussels, oysters, murena, and carp. ====Black Sea Influence==== Around the 11th century the habit of eating roe and caviar was also imported from the Black Sea region. ====Dairy, Nuts & Fruits==== Dairy products were consumed in the form of cheese (particularly feta), and nuts and fruits such as dates, figs, grapes, pomegranates, and apples. ====Meats==== The choice of meats were lamb, and several wild animals like gazelles, wild asses, and suckling young in general. Meat was often salted, smoked or dried. ====Drinks==== Wine was popular, like elsewhere around the Mediterranean, and it was the drink of choice among the higher social classes, where sweet wines like Muscat or Madeira/Malmsey were popular. Among the lower classes, the common drink tended to be vinegar mixed with water. ====Fasts and Lent==== Like all Christian societies the Byzantines had to abide by the dietary restrictions of the church, which meant avoiding meats (and preferably general excesses) on Wednesdays and Fridays and during fast and Lent. ====Desserts==== The Byzantine empire also became quite famous for its desserts, which included biscuits, rice pudding, quince marmalade, rose sugar and many types of non-alcoholic beverages. The most common sweetener was honey, with sugar extracted from sugar cane being reserved for those who could afford it. ====Lower Class Diet==== The food of the lower classes was mostly vegetarian and limited to olives, fruit, onions, and the occasional piece of cheese, or stews made from cabbage and salted pork. The standard meal of a shoemaker was described in a Byzantine poem, one of the Prodromic Poems, as consisting of some cooked foods and an omelette followed by hot salted pork with an unspecified garlic dish. ==Types of Food== Fruit was readily combined with meat, fish and eggs. The recipe for Tart de brymlent, a fish pie from the recipe collection Forme of Cury, includes a mix of figs, raisins, apples and pears with fish (salmon, codling or haddock) and pitted damson plums under the top crust. It was considered important to make sure that the dish agreed with contemporary standards of medicine and dietetics. This meant that food had to be "tempered" according to its nature by an appropriate combination of preparation and mixing certain ingredients, condiments and spices; fish was seen as being cold and moist, and best cooked in a way that heated and dried it, such as frying or oven baking, and seasoned with hot and dry spices; beef was dry and hot and should therefore be boiled; pork was hot and moist and should therefore always be roasted. In some recipe collections, alternative ingredients were assigned with more consideration to the humoral nature than what a modern cook would consider to be similarity in taste. In a recipe for quince pie, cabbage is said to work equally well, and in another turnips could be replaced by pears.[37] ===Cerals=== The period between c. 500 and 1300 saw a major change in diet that affected most of Europe. More intense agriculture on an ever-increasing acreage resulted in a shift from animal products, like meat and dairy, to various grains and vegetables as the staple of the majority population. ====Breads==== Before the 14th century bread was not as common among the lower classes, especially in the north where wheat was more difficult to grow. A bread-based diet became gradually more common during the 15th century and replaced warm intermediate meals that were porridge- or gruel-based. Leavened bread was more common in wheat-growing regions in the south, while unleavened flatbread of barley, rye or oats remained more common in northern and highland regions, and unleavened flatbread was also common as provisions for troops. ====Grains==== The most common grains were rye, barley, buckwheat, millet, and oats. ====Rice==== Rice remained a fairly expensive import for most of the Middle Ages and was grown in northern Italy only towards the end of the period. ====Wheat, Flour & Bread==== Wheat was common all over Europe and was considered to be the most nutritious of all grains, but was more prestigious and thus more expensive. The finely sifted white flour that modern Europeans are most familiar with was reserved for the bread of the upper classes. As one descended the social ladder, bread became coarser, darker, and its bran content increased. In times of grain shortages or outright famine, grains could be supplemented with cheaper and less desirable substitutes like chestnuts, dried legumes, acorns, ferns, and a wide variety of more or less nutritious vegetable matter. One of the most common constituents of a medieval meal, either as part of a banquet or as a small snack, were sops, pieces of bread with which a liquid like wine, soup, broth, or sauce could be soaked up and eaten. Grain, either as bread crumbs or flour, was also the most common thickener of soups and stews, alone or in combination with almond milk. ====Porridge==== Another common sight at the medieval dinner table was the frumenty, a thick wheat porridge often boiled in a meat broth and seasoned with spices. Porridges were also made of every type of grain and could be served as desserts or dishes for the sick, if boiled in milk (or almond milk) and sweetened with sugar. ====Baked Goods==== Pies filled with meats, eggs, vegetables, or fruit were common throughout Europe, as were turnovers, fritters, doughnuts, and many similar pastries. By the Late Middle Ages biscuits (cookies in the U.S.) and especially wafers, eaten for dessert, had become high-prestige foods and came in many varieties. ====Bakers==== The importance of bread as a daily staple meant that bakers played a crucial role in any medieval community. Bread consumption was high in most of Western Europe by the 14th century. Estimates of bread consumption from different regions are fairly similar: around 1 to 1.5 kilograms (2.2 to 3.3 lb) of bread per person per day. Among the first town guilds to be organized were the bakers', and laws and regulations were passed to keep bread prices stable. The English Assize of Bread and Ale of 1266 listed extensive tables where the size, weight, and price of a loaf of bread were regulated in relation to grain prices. The baker's profit margin stipulated in the tables was later increased through successful lobbying from the London Baker's Company by adding the cost of everything from firewood and salt to the baker's wife, house, and dog. Since bread was such a central part of the medieval diet, swindling by those who were trusted with supplying the precious commodity to the community was considered a serious offense. Bakers who were caught tampering with weights or adulterating dough with less expensive ingredients could receive severe penalties. This gave rise to the "baker's dozen": a baker would give 13 for the price of 12, to be certain of not being known as a cheat. ===Fruits and Vegetables=== While grains were the primary constituent of most meals; vegetables such as cabbage, beets, onions, garlic and carrots were common foodstuffs. Many of these were eaten daily by peasants and workers, but were less prestigious than meat. The cookbooks, intended mostly for those who could afford such luxuries, which appeared in the late Middle Ages, contained only a small number of recipes using vegetables as the main ingredient. The lack of recipes for many basic vegetable dishes, such as potages, has been interpreted not to mean that they were absent from the meals of the nobility, but rather that they were considered so basic that they did not require recording. ====Carrots==== Carrots were available in many variants during the Middle Ages: among them a tastier reddish-purple variety and a less prestigious green-yellow type. ====Legumes==== Various legumes, like chickpeas, fava beans and peas were also common and important sources of protein, especially among the lower classes. With the exception of peas, legumes were often viewed with some suspicion by the dietitians advising the upper class, partly because of their tendency to cause flatulence but also because they were associated with the coarse food of peasants. ====Fruits==== Fruit was popular and could be served fresh, dried, or preserved, and was a common ingredient in many cooked dishes. Since sugar and honey were both expensive, it was common to include many types of fruit in dishes that called for sweeteners of some sort. The fruits of choice in the south were lemons, citrons, bitter oranges (the sweet type was not introduced until several hundred years later), pomegranates, quinces, and, of course, grapes. Farther north, apples, pears, plums, and strawberries were more common. Figs and dates were eaten all over Europe, but remained rather expensive imports in the north. Common and often basic ingredients in many modern European cuisines like potatoes, kidney beans, cacao, vanilla, tomatoes, chili peppers and maize were not available to Europeans until the late 15th century after European contact with the Americas, and even then it often took considerable time for the new foodstuffs to be accepted by society at large. ===Dairy=== ====Milk==== Milk was an important source of animal protein for those who could not afford meat. It would mostly come from cows, but milk from goats and sheep was also common. Plain fresh milk was not consumed by adults except the poor or sick, and was usually reserved for the very young or elderly. Poor adults would sometimes drink buttermilk or whey or milk that was soured or watered down. Fresh milk was overall less common than other dairy products because of the lack of technology to keep it from spoiling. On occasion it was used in upper-class kitchens in stews, but it was difficult to keep fresh in bulk and almond milk was generally used in its stead. ====Cheese==== Cheese was far more important as a foodstuff, especially for common people, and it has been suggested that it was, during many periods, the chief supplier of animal protein among the lower classes. Many varieties of cheese eaten today, like Dutch Edam, Northern French Brie and Italian Parmesan, were available and well known in late medieval times. There were also whey cheeses, like ricotta, made from by-products of the production of harder cheeses. Cheese was used in cooking for pies and soups, the latter being common fare in German-speaking areas. ====Butter==== Butter, another important dairy product, was in popular use in the regions of Northern Europe that specialized in cattle production in the latter half of the Middle Ages, the Low Countries and Southern Scandinavia. While most other regions used oil or lard as cooking fats, butter was the dominant cooking medium in these areas. Its production also allowed for a lucrative butter export from the 12th century onward. ===Meats=== While all forms of wild game were popular among those who could obtain it, most meat came from domestic animals. Domestic working animals that were no longer able to work were slaughtered but not particularly appetizing and therefore were less valued as meat. ====Beef==== Beef was not as common as today because raising cattle was labor-intensive, requiring pastures and feed, and oxen and cows were much more valuable as draught animals and for producing milk. ====Mutton & Lamb==== Mutton and lamb were fairly common, especially in areas with a sizeable wool industry, as was veal. ====Pork==== Far more common was pork, as domestic pigs required less attention and cheaper feed. Domestic pigs often ran freely even in towns and could be fed on just about any organic waste, and suckling pig was a sought-after delicacy. Just about every part of the pig was eaten, including ears, snout, tail, tongue, and womb. Intestines, bladder and stomach could be used as casings for sausage or even illusion food such as giant eggs. ====Other animals==== Among the meats that today are rare or even considered inappropriate for human consumption are the hedgehog and porcupine, occasionally mentioned in late medieval recipe collections. Rabbits remained a rare and highly prized commodity. In England, they were deliberately introduced by the 13th century and their colonies were carefully protected. Further south, domesticated rabbits were commonly raised and bred both for their meat and fur. They were of particular value for monasteries, because newborn rabbits were allegedly declared fish (or, at least, not-meat) by the church and therefore they could be eaten during Lent. ====Fowl==== A wide range of birds were eaten, including swans, peafowl, quail, partridge, storks, cranes, larks, linnets and other songbirds that could be trapped in nets, and just about any other wild bird that could be hunted. Swans and peafowl were domesticated to some extent, but were only eaten by the social elite, and more praised for their fine appearance as stunning entertainment dishes, entremets, than for their meat. As today, geese and ducks had been domesticated but were not as popular as the chicken, the fowl equivalent of the pig. Curiously enough the barnacle goose was believed to reproduce not by laying eggs like other birds, but by growing in barnacles, and was hence considered acceptable food for fast and Lent. ====Economy==== Meats were more expensive than plant foods. Though rich in protein, the calorie-to-weight ratio of meat was less than that of plant food. Meat could be up to four times as expensive as bread. Fish was up to 16 times as costly, and was expensive even for coastal populations. This meant that fasts could mean an especially meager diet for those who could not afford alternatives to meat and animal products like milk and eggs. It was only after the Black Death had eradicated up to half of the European population that meat became more common even for poorer people. The drastic reduction in many populated areas resulted in a labor shortage, meaning that wages shot up. It also left vast areas of farmland untended, making them available for pasture and putting more meat on the market. ====Fish and seafood==== Although less prestigious than other animal meats, and often seen as merely an alternative to meat on fast days, seafood was the mainstay of many coastal populations. "Fish" to the medieval person was also a general name for anything not considered a proper land-living animal, including marine mammals such as whales and porpoises. Also included were the beaver, due to its scaly tail and considerable time spent in water, and barnacle geese, due to the belief that they developed underwater in the form of barnacles. Such foods were also considered appropriate for fast days. Especially important was the fishing and trade in herring and cod in the Atlantic and the Baltic Sea. The herring was of unprecedented significance to the economy of much of Northern Europe, and it was one of the most common commodities traded by the Hanseatic League, a powerful north German alliance of trading guilds. Kippers made from herring caught in the North Sea could be found in markets as far away as Constantinople. While large quantities of fish were eaten fresh, a large proportion was salted, dried, and, to a lesser extent, smoked. Stockfish, cod that was split down the middle, fixed to a pole and dried, was very common, though preparation could be time-consuming, and meant beating the dried fish with a mallet before soaking it in water. A wide range of mollusks including oysters, mussels and scallops were eaten by coastal and river-dwelling populations, and freshwater crayfish were seen as a desirable alternative to meat during fish days. Compared to meat, fish was much more expensive for inland populations, especially in Central Europe, and therefore not an option for most. Freshwater fish such as pike, carp, bream, perch, lamprey, and trout were common. ===Drinks=== ====Water==== In the Middle Ages, no one drank water due to concerns over purity, medical recommendations and its low prestige value made it less favored, and alcoholic beverages were always preferred. They were seen as more nutritious and beneficial to digestion than water, with the invaluable bonus of being less prone to putrefaction due to the alcohol content. ====Wine==== Wine was consumed on a daily basis in most of France and all over the Western Mediterranean wherever grapes were cultivated. Further north it remained the preferred drink of the bourgeoisie and the nobility who could afford it, and far less common among peasants and workers. The drink of commoners in the northern parts of the continent was primarily beer or ale. Wine was commonly drunk and was also regarded as the most prestigious and healthy choice. According to Galen's dietetics it was considered hot and dry but these qualities were moderated when wine was watered down. Unlike water or beer, which were considered cold and moist, consumption of wine in moderation (especially red wine) was, among other things, believed to aid digestion, generate good blood and brighten the mood. The quality of wine differed considerably according to vintage, the type of grape and more importantly, the number of grape pressings. The first pressing was made into the finest and most expensive wines which were reserved for the upper classes. The second and third pressings were subsequently of lower quality and alcohol content. Common folk usually had to settle for a cheap white or rosé from a second or even third pressing, meaning that it could be consumed in quite generous amounts without leading to heavy intoxication. For the poorest (or the most pious), watered-down vinegar (similar to Ancient Roman posca) would often be the only available choice. The aging of high quality red wine required specialized knowledge as well as expensive storage and equipment, and resulted in an even more expensive end product. Judging from the advice given in many medieval documents on how to salvage wine that bore signs of going bad, preservation must have been a widespread problem. Even if vinegar was a common ingredient, there was only so much of it that could be used. In the 14th century cookbook Le Viandier there are several methods for salvaging spoiling wine; making sure that the wine barrels are always topped up or adding a mixture of dried and boiled white grape seeds with the ash of dried and burnt lees of white wine were both effective bactericides, even if the chemical processes were not understood at the time. Spiced or mulled wine was not only popular among the affluent, but was also considered especially healthy by physicians. Wine was believed to act as a kind of vaporizer and conduit of other foodstuffs to every part of the body, and the addition of fragrant and exotic spices would make it even more wholesome. Spiced wines were usually made by mixing an ordinary (red) wine with an assortment of spices such as ginger, cardamom, pepper, grains of paradise, nutmeg, cloves and sugar. These would be contained in small bags which were either steeped in wine or had liquid poured over them to produce hypocras and claré. By the 14th century, bagged spice mixes could be bought ready-made from spice merchants. ====Juices==== Juices, as well as wines, of a multitude of fruits and berries had been known at least since Roman antiquity and were still consumed in the Middle Ages: pomegranate, mulberry and blackberry wines, perry, and cider which was especially popular in the north where both apples and pears were plentiful. Medieval drinks that have survived to this day include prunellé from wild plums (modern-day slivovitz), mulberry gin and blackberry wine. ====Mead==== Many variants of mead have been found in medieval recipes, with or without alcoholic content. However, the honey-based drink became less common as a table beverage towards the end of the period and was eventually relegated to medicinal use. Mead has often been presented as the common drink of the Slavs. This is partially true since mead bore great symbolic value at important occasions. When agreeing on treaties and other important affairs of state, mead was often presented as a ceremonial gift. It was also common at weddings and baptismal parties, though in limited quantity due to its high price. In medieval Poland, mead had a status equivalent to that of imported luxuries, such as spices and wines. ====Kumis==== Kumis, the fermented milk of mares or camels, was known in Europe, but as with mead was mostly something prescribed by physicians. ====Milk==== Plain milk was not consumed by adults except the poor or sick, being reserved for the very young or elderly, and then usually as buttermilk or whey. Fresh milk was overall less common than other dairy products because of the lack of technology to keep it from spoiling. ====Tea and Coffee==== Tea and coffee, both made from plants found in the Old World, were popular in East Asia and the Muslim world during the Middle Ages. However, neither of these non-alcoholic social drinks were consumed in Europe before the late 16th and early 17th century. ====Beer==== While wine was the most common table beverage in much of Europe, this was not the case in the northern regions where grapes were not cultivated. Those who could afford it drank imported wine, but even for nobility in these areas it was common to drink beer or ale, particularly towards the end of the Middle Ages. In England, the Low Countries, northern Germany, Poland and Scandinavia, beer was consumed on a daily basis by people of all social classes and age groups. By the mid-15th century, barley, a cereal known to be somewhat poorly suited for breadmaking but excellent for brewing, accounted for 27% of all cereal acreage in England. However, the heavy influence from Arab and Mediterranean culture on medical science (particularly due to the Reconquista and the influx of Arabic texts) meant that beer was often heavily disfavored. For most medieval Europeans, it was a humble brew compared with common southern drinks and cooking ingredients, such as wine, lemons and olive oil. Even comparatively exotic products like camel's milk and gazelle meat generally received more positive attention in medical texts. Beer was just an acceptable alternative and was assigned various negative qualities. The intoxicating effect of beer was believed to last longer than that of wine, but it was also admitted that it did not create the "false thirst" associated with wine. Though less prominent than in the north, beer was consumed in northern France and the Italian mainland. Perhaps as a consequence of the Norman conquest and the travelling of nobles between France and England, one French variant described in the 14th century cookbook Le Menagier de Paris was called godale (most likely a direct borrowing from the English "good ale") and was made from barley and spelt, but without hops. In England there were also the variants poset ale, made from hot milk and cold ale, and brakot or braggot, a spiced ale prepared much like hypocras. Before the widespread use of hops, gruit, a mix of various herbs, had been used. Gruit had the same preserving properties as hops, though less reliable depending on what herbs were in it, and the end result was much more variable. Another flavoring method was to increase the alcohol content, but this was more expensive and lent the beer the undesired characteristic of being a quick and heavy intoxicant. Hops may have been widely used in England in the tenth century; they were grown in Austria by 1208 and in Finland by 1249, and possibly much earlier. Before hops became popular as an ingredient, it was difficult to preserve this beverage for any time, and so, it was mostly consumed fresh. It was unfiltered, and therefore cloudy, and likely had a lower alcohol content than the typical modern equivalent. Quantities of beer consumed by medieval residents of Europe, as recorded in contemporary literature, far exceed intakes in the modern world. For example, sailors in 16th century England and Denmark received a ration of 1 imperial gallon (4.5 L; 1.2 US gal) of beer per day. Polish peasants consumed up to 3 litres (0.66 imp gal; 0.79 US gal) of beer per day. In the Early Middle Ages beer was primarily brewed in monasteries, and on a smaller scale in individual households. By the High Middle Ages breweries in the fledgling medieval towns of northern Germany began to take over production. Though most of the breweries were small family businesses that employed at most eight to ten people, regular production allowed for investment in better equipment and increased experimentation with new recipes and brewing techniques. These operations later spread to the Netherlands in the 14th century, then to Flanders and Brabant, and reached England by the 15th century. Hopped beer became very popular in the last decades of the Late Middle Ages. In England and the Low Countries, the per capita annual consumption was around 275 to 300 litres (60 to 66 imp gal; 73 to 79 US gal), and it was consumed with practically every meal: low alcohol-content beers for breakfast, and stronger ones later in the day. When perfected as an ingredient, hops could make beer keep for six months or more, and facilitated extensive exports. In Late Medieval England, the word beer came to mean a hopped beverage, whereas ale had to be unhopped. In turn, ale or beer was classified into "strong" and "small", the latter less intoxicating, regarded as a drink of temperate people, and suitable for consumption by children. As late as 1693, John Locke stated that the only drink he considered suitable for children of all ages was small beer, while criticizing the apparently common practice among Englishmen of the time to give their children wine and strong alcohol. By modern standards, the brewing process was relatively inefficient, but capable of producing quite strong alcohol when that was desired. One recent attempt to recreate medieval English "strong ale" using recipes and techniques of the era (albeit with the use of modern yeast strains) yielded a strongly alcoholic brew with original gravity of 1.091 (corresponding to a potential alcohol content over 9%) and "pleasant, apple-like taste". ===Herbs, spices and condiments=== Spices were among the most luxurious products available in the Middle Ages, the most common being black pepper, cinnamon (and the cheaper alternative cassia), cumin, nutmeg, ginger and cloves. They all had to be imported from plantations in Asia and Africa, which made them extremely expensive, and gave them social cachet such that pepper for example was hoarded, traded and conspicuously donated in the manner of gold bullion. It has been estimated that around 1,000 tons of pepper and 1,000 tons of the other common spices were imported into Western Europe each year during the late Middle Ages. The value of these goods was the equivalent of a yearly supply of grain for 1.5 million people. ====Saffron and Turmeric==== While pepper was the most common spice, the most exclusive (though not the most obscure in its origin) was saffron, used as much for its vivid yellow-red color as for its flavor, for according to the humours, yellow signified hot and dry, valued qualities; turmeric provided a yellow substitute, and touches of gilding at banquets supplied both the medieval love of ostentatious show and Galenic dietary. ====Modern Obscurity==== Among the spices that have now fallen into obscurity are grains of paradise, a relative of cardamom which almost entirely replaced pepper in late medieval north French cooking, long pepper, mace, spikenard, galangal and cubeb. Sugar, unlike today, was considered to be a type of spice due to its high cost and humoral qualities. Few dishes employed just one type of spice or herb, but rather a combination of several different ones. Even when a dish was dominated by a single flavor it was usually combined with another to produce a compound taste, for example parsley and cloves or pepper and ginger. ====Common==== Common herbs such as sage, mustard, and parsley were grown and used in cooking all over Europe, as were caraway, mint, dill and fennel. Many of these plants grew throughout all of Europe or were cultivated in gardens, and were a cheaper alternative to exotic spices. Mustard was particularly popular with meat products and was described by Hildegard of Bingen (1098–1179) as poor man's food. While locally grown herbs were less prestigious than spices, they were still used in upper-class food, but were then usually less prominent or included merely as coloring. Anise was used to flavor fish and chicken dishes, and its seeds were served as sugar-coated comfits. ====Sour Tastes==== Surviving medieval recipes frequently call for flavoring with a number of sour, tart liquids. Wine, verjuice (the juice of unripe grapes or fruits) vinegar and the juices of various fruits, especially those with tart flavors, were almost universal and a hallmark of late medieval cooking. In combination with sweeteners and spices, it produced a distinctive "pungeant, fruity" flavor. ====Almonds==== Equally common, and used to complement the tanginess of these ingredients, were (sweet) almonds. They were used in a variety of ways: whole, shelled or unshelled, slivered, ground and, most importantly, processed into almond milk. This last type of non-dairy milk product is probably the single most common ingredient in late medieval cooking and blended the aroma of spices and sour liquids with a mild taste and creamy texture. ====Salt==== Salt was ubiquitous and indispensable in medieval cooking. Salting and drying was the most common form of food preservation and meant that fish and meat in particular were often heavily salted. Many medieval recipes specifically warn against oversalting and there were recommendations for soaking certain products in water to get rid of excess salt. Salt was present during more elaborate or expensive meals. The richer the host, and the more prestigious the guest, the more elaborate would be the container in which it was served and the higher the quality and price of the salt. Wealthy guests were seated "above the salt", while others sat "below the salt", where salt cellars were made of pewter, precious metals or other fine materials, often intricately decorated. The rank of a diner also decided how finely ground and white the salt was. Salt for cooking, preservation or for use by common people was coarser; sea salt, or "bay salt", in particular, had more impurities, and was described in colors ranging from black to green. Expensive salt, on the other hand, looked like the standard commercial salt common today. ===Sweets and desserts=== The term "dessert" comes from the Old French desservir, "to clear a table", literally "to un-serve", and originated during the Middle Ages. It would typically consist of dragées and mulled wine accompanied by aged cheese, and by the Late Middle Ages could also include fresh fruit covered in sugar, honey or syrup and boiled-down fruit pastes. Sugar, from its first appearance in Europe, was viewed as much as a drug as a sweetener; its long-lived medieval reputation as an exotic luxury encouraged its appearance in elite contexts accompanying meats and other dishes that to modern taste are more naturally savoury. There was a wide variety of fritters, crêpes with sugar, sweet custards and darioles, almond milk and eggs in a pastry shell that could also include fruit and sometimes even bone marrow or fish. German-speaking areas had a particular fondness for krapfen: fried pastries and dough with various sweet and savory fillings. Marzipan in many forms was well known in Italy and southern France by the 1340s and is assumed to be of Arab origin. Anglo-Norman cookbooks are full of recipes for sweet and savory custards, potages, sauces and tarts with strawberries, cherries, apples and plums. The English chefs also had a penchant for using flower petals such as roses, violets, and elder flowers. An early form of quiche can be found in Forme of Cury, a 14th-century recipe collection, as a Torte de Bry with a cheese and egg yolk filling. In northern France, a wide assortment of waffles and wafers was eaten with cheese and hypocras or a sweet malmsey as issue de table ("departure from the table"). The ever-present candied ginger, coriander, aniseed and other spices were referred to as épices de chambre ("parlor spices") and were taken as digestibles at the end of a meal to "close" the stomach. Like their Muslim counterparts in Spain, the Arab conquerors of Sicily introduced a wide variety of new sweets and desserts that eventually found their way to the rest of Europe. Just like Montpellier, Sicily was once famous for its comfits, nougat candy (torrone, or turrón in Spanish) and almond clusters (confetti). From the south, the Arabs also brought the art of ice cream making that produced sorbet and several examples of sweet cakes and pastries; cassata alla Siciliana (from Arabic qas'ah, the term for the terra cotta bowl with which it was shaped), made from marzipan, sponge cake and sweetened ricotta and cannoli alla Siciliana, originally cappelli di turchi ("Turkish hats"), fried, chilled pastry tubes with a sweet cheese filling. 32b40fa3c17d143cdf96c9ea985f8b1cbf4676de 0 22 43 2014-10-31T23:22:26Z Mad cat 5345298 wikitext text/x-wiki During the Middle Ages, people rarely bathed, and even more rare washed their clothes. Most people only had one set of clothing and wore no undergarments. Few people had other sets of clothes. People would wear their clothes all day long, would work in their clothes, and then sleep in their clothes. Families would often sleep in the same bed together. Because of this, there would be a sharing of bodily fluids, parasites, and pathogens that clothing may have absorbed. When peopled died, families would often take clothing of family. If they didn't, grave diggers would take it. During the plague, clothing was burnt in fear of plague. Fleas could live in clothing, so the fear was not completely. Fashion in fourteenth-century Europe was marked by the beginning of a period of experimentation with different forms of clothing. The draped garments and straight seams of previous centuries were replaced by curved seams and the beginnings of tailoring, which allowed clothing to more closely fit the human form. Also, the use of lacing and buttons allowed a more snug fit to clothing. ==General Trends== In the course of the century the length of female hem-lines progressively reduced, and by the end of the century it was fashionable for men to omit the long loose over-garment of previous centuries (whether called tunic, kirtle, or other names) altogether, putting the emphasis on a tailored top that fell a little below the waist—a silhouette that is still reflected in men's costume today. ===Fabrics and furs=== ====Wool==== Wool was the most important material for clothing, due to its numerous favorable qualities, such as the ability to take dye and its being a good insulator. This century saw the beginnings of the Little Ice Age, and glazing was rare, even for the rich (most houses just had wooden shutters for the winter). Trade in textiles continued to grow throughout the century, and formed an important part of the economy for many areas from England to Italy. Clothes were very expensive, and employees, even high-ranking officials, were usually supplied with, typically, one outfit per year, as part of their remuneration. ====Woodblock Printing==== Woodblock printing of cloth was known throughout the century, and was probably fairly common by the end; this is hard to assess as artists tended to avoid trying to depict patterned cloth due to the difficulty of doing so. Embroidery in wool, and silk or gold thread for the rich, was used for decoration. Edward III established an embroidery workshop in the Tower of London, which presumably produced the robes he and his Queen wore in 1351 of red velvet "embroidered with clouds of silver and eagles of pearl and gold, under each alternate cloud an eagle of pearl, and under each of the other clouds a golden eagle, every eagle having in its beak a Garter with the motto hony soyt qui mal y pense embroidered thereon." ====Silk==== Silk was the finest fabric of all. In Northern Europe, silk was an imported and very expensive luxury.[8] The well-off could afford woven brocades from Italy or even further afield. Fashionable Italian silks of this period featured repeating patterns of roundels and animals, deriving from Ottoman silk-weaving centres in Bursa, and ultimately from Yuan Dynasty China via the Silk Road. ====Colours==== A fashion for mi-parti or parti-coloured garments made of two contrasting fabrics, one on each side, arose for men in mid-century, and was especially popular at the English court. Sometimes just the hose would be different colours on each leg. Checkered and plaid fabrics were occasionally seen; a parti-colored cotehardie depicted on the St. Vincent altarpiece in Catalonia is reddish-brown on one side and plaid on the other, and remains of plaid and checkered wool fabrics dating to the 14th century have also been discovered in London. ====Fur==== Fur was mostly worn as an inner lining for warmth; inventories from Burgundian villages show that even there a fur-lined coat (rabbit, or the more expensive cat) was one of the most common garments. Vair, the fur of the squirrel, white on the belly and grey on the back, was particularly popular through most of the century and can be seen in many illuminated manuscript illustrations, where it is shown as a white and blue-grey softly striped or checkered pattern lining cloaks and other outer garments; the white belly fur with the merest edging of grey was called miniver. A fashion in men's clothing for the dark furs sable and marten arose around 1380, and squirrel fur was thereafter relegated to formal ceremonial wear.[14] Ermine, with their dense white winter coats, was worn by royalty, with the black tipped tails left on to contrast with the white for decorative effect, as in the Wilton Diptych above. ===Men's Clothing=== ====Shirt, Doublet & Hose==== The innermost layer of clothing were the braies or breeches, a loose undergarment, usually made of linen, which was held up by a belt. Next came the shirt, which was generally also made of linen, and which was considered an undergarment, like the breeches. (basically linen pants) Hose or chausses made out of wool were used to cover the legs, and were generally brightly colored, and often had leather soles, so that they did not have to be worn with shoes. The shorter clothes of the second half of the century required these to be a single garment like modern tights, whereas otherwise they were two separate pieces covering the full length of each leg. Hose were generally tied to the breech belt, or to the breeches themselves, or to a doublet. (basically socks) A doublet was a buttoned jacket that was generally of hip length. Similar garments were called cotehardie, pourpoint, jaqueta or jubón. These garments were worn over the shirt and the hose. ====Tunic and Cotehardie==== An overgown, tunic, or kirtle was usually worn over the shirt or doublet. As with other outer garments, it was generally made of wool. Over this, a man might also wear an over-kirtle, cloak, or a hood. Servants and working men wore their kirtles at various lengths, including as low as the knee or calf. However the trend during the century was for hem-lengths to shorten for all classes. However, in the second half of the century, courtiers are often shown, if they have the figure for it, wearing nothing over their closely tailored cotehardie. A French chronicle records: "Around that year (1350), men, in particular noblemen and their squires, took to wearing tunics so short and tight that they revealed what modesty bids us hide. This was a most astonishing thing for the people" This fashion may well have derived from military clothing, where long loose overgowns were naturally not worn in action. At this period, the most dignified figures, like King Charles in the illustration, continue to wear long overgowns—although as the Royal Chamberlain, de Vaudetar was himself a person of very high rank. This abandonment of the gown to emphasise a tight top over the torso, with breeches or trousers below, was to become the distinctive feature of European men's fashion for centuries to come. Men had carried purses up to this time because tunics did not provide pockets. The funeral effigy and "achievements" of Edward, the Black Prince in Canterbury Cathedral, who died in 1376, show the military version of the same outline. Over armour he is shown wearing a short fitted arming-coat or jupon or gipon, the original of which was hung above and still survives. This has the quartered arms of England and France, with a rather similar effect to a parti-coloured jacket. The "charges" (figures) of the arms are embroidered in gold on linen pieces, appliquéd onto coloured silk velvet fields. It is vertically quilted, with wool stuffing and a silk satin lining. This type of coat, originally worn out of sight under armour, was in fashion as an outer garment from about 1360 until early the next century. Only this and a child's version (Chartres Cathedral) survive. Edward's son, King Richard II of England, led a court that, like many in Europe late in the century, was extremely refined and fashion-conscious. He himself is credited with having invented the handkerchief; "little pieces [of cloth] for the lord King to wipe and clean his nose," appear in the Household Rolls (accounts), which is the first documentation of their use. He distributed jewelled livery badges with his personal emblem of the white hart (deer) to his friends, like the one he himself wears in the Wilton Diptych. In the miniature of Chaucer reading to his court both men and women wear very high collars and quantities of jewellery. The King wears a patterned gold-coloured costume with matching hat. Most of the men wear chaperon hats, and the women have their hair elaborately dressed. Male courtiers enjoyed wearing fancy-dress for festivities; the disastrous Bal des Ardents in 1393 in Paris is the most famous example. Men as well as women wore decorated and jewelled clothes; for the entry of the Queen of France into Paris in 1389, the Duke of Burgundy wore a velvet doublet embroidered with forty sheep and forty swans, each with a pearl bell round its neck.[21] A new garment, the Houppelande, appeared around 1380 and was to remain fashionable well into the next century. It was essentially a robe with fullness falling from the shoulders, very full trailing sleeves, and the high collar favored at the English court. The extravagance of the sleeves was criticised by moralists. ====Headgear and Accessories==== =====Chaperon===== During this century, the chaperon made a transformation from being a utilitarian hood with a small cape to becoming a complicated and fashionable hat worn by the wealthy in town settings. This came when they began to be worn with the opening for the face placed instead on the top of the head. =====Belts===== Belts were worn below waist at all times, and very low on the hips with the tightly fitted fashions of the latter half of the century. Belt pouches or purses were used, and long daggers, usually hanging diagonally to the front. =====Armour===== In armour, the century saw increases in the amount of plate armour worn, and by the end of the century the full suit had been developed, although mixtures of chain mail and plate remained more common. The visored bascinet helmet was a new development in this century. Ordinary soldiers were lucky to have a mail hauberk, and perhaps some cuir bouilli ("boiled leather") knee or shin pieces. ===Women's Clothing=== ====Underwear==== =====Chemise/Smock===== The innermost layer of a woman's clothing was a linen or woolen chemise or smock, some fitting the figure and some loosely garmented, although there is some mention of a "breast girdle" or "breast band" which may have been the precursor of a modern bra. (tight undershirt) =====Hose/Stockings===== Women also wore hose or stockings, although women's hose generally only reached to the knee. =====Nightwear===== All classes and both sexes are usually shown sleeping naked—special nightwear only became common in the 16th century—yet some married women wore their chemises to bed as a form of modesty and piety. Many in the lower classes wore their undergarments to bed because of the cold weather at nighttime and since their beds usually consisted of a straw mattress and a few sheets, the undergarment would act as another layer. ====Gowns and Outerwear==== =====Kirtle===== Over the chemise, women wore a loose or fitted gown called a cotte or kirtle, usually ankle or floor-length, and with trains for formal occasions. Fitted kirtles had full skirts made by adding triangular gores to widen the hem without adding bulk at the waist. Kirtles also had long, fitted sleeves that sometimes reached down to over the knuckles. =====Overgowns===== Various sorts of overgowns were worn over the kirtle, and are called by different names by costume historians. When fitted, this garment is often called a cotehardie (although this usage of the word has been heavily criticized) and might have hanging sleeves and sometimes worn with a jeweled or metalworked belt. Over time, the hanging part of the sleeve became longer and narrower until it was the merest streamer, called a tippet, then gaining the floral or leaflike daggings in the end of the century. Sleeveless overgowns or tabards derive from the cyclas, an unfitted rectangle of cloth with an opening for the head that was worn in the 13th century. By the early 14th century, the sides began to be sewn together, creating a sleeveless overgown or surcoat. =====Outdoors===== Outdoors, women wore cloaks or mantles, often lined in fur. The Houppelande was also adopted by women late in the century. Women invariably wore their Houppelandes floor-length, the waistline rising up to right underneath the bust, sleeves very wide and hanging, like angel sleeves. ====Headdresses==== =====Northern and Western Europe===== Married women in Northern and Western Europe wore some type of headcovering. The barbet was a band of linen that passed under the chin and was pinned on top of the head; it descended from the earlier wimple (in French, barbe), which was now worn only by older women, widows, and nuns. The barbet was worn with a linen fillet or headband, or with a linen cap called a coif, with or without a couvrechef (kerchief) or veil overall.[28] It passed out of fashion by mid-century. Unmarried girls simply braided the hair to keep the dirt out. The barbet and fillet or barbet and veil could also be worn over the crespine, a thick hairnet or snood. Over time, the crespine evolved into a mesh of jeweler's work that confined the hair on the sides of the head, and even later, at the back. This metal crespine was also called a caul, and remained stylish long after the barbet had fallen out of fashion. For example it was used in Hungary until the beginning of the second half of the 15th century, as it was used by the Hungarian queen consort Barbara of Celje around 1440. =====Italy===== Uncovered hair was acceptable for women in the Italian states. Many women twisted their long hair with cords or ribbons and wrapped the twists around their heads, often without any cap or veil. Hair was also worn braided. Older women and widows wore a veil and wimple, and a simple knotted kerchief was worn while working. In the image at right, one woman wears a red hood draped over her twisted and bound hair. ===Footwear=== Footwear during the fourteenth century generally consisted of the turnshoe, which was made out of leather. It was fashionable for the toe of the shoe to be a long point, which often had to be stuffed with material to keep its shape. A carved wooden-soled sandal-like type of clog or overshoe called a patten would often be worn over the shoe outdoors, as the shoe by itself was generally not waterproof. 63ff13d38e8592552bde3d3963965b61a2261a73 44 43 2015-04-02T02:13:10Z Mad cat 5345298 1 revision imported wikitext text/x-wiki During the Middle Ages, people rarely bathed, and even more rare washed their clothes. Most people only had one set of clothing and wore no undergarments. Few people had other sets of clothes. People would wear their clothes all day long, would work in their clothes, and then sleep in their clothes. Families would often sleep in the same bed together. Because of this, there would be a sharing of bodily fluids, parasites, and pathogens that clothing may have absorbed. When peopled died, families would often take clothing of family. If they didn't, grave diggers would take it. During the plague, clothing was burnt in fear of plague. Fleas could live in clothing, so the fear was not completely. Fashion in fourteenth-century Europe was marked by the beginning of a period of experimentation with different forms of clothing. The draped garments and straight seams of previous centuries were replaced by curved seams and the beginnings of tailoring, which allowed clothing to more closely fit the human form. Also, the use of lacing and buttons allowed a more snug fit to clothing. ==General Trends== In the course of the century the length of female hem-lines progressively reduced, and by the end of the century it was fashionable for men to omit the long loose over-garment of previous centuries (whether called tunic, kirtle, or other names) altogether, putting the emphasis on a tailored top that fell a little below the waist—a silhouette that is still reflected in men's costume today. ===Fabrics and furs=== ====Wool==== Wool was the most important material for clothing, due to its numerous favorable qualities, such as the ability to take dye and its being a good insulator. This century saw the beginnings of the Little Ice Age, and glazing was rare, even for the rich (most houses just had wooden shutters for the winter). Trade in textiles continued to grow throughout the century, and formed an important part of the economy for many areas from England to Italy. Clothes were very expensive, and employees, even high-ranking officials, were usually supplied with, typically, one outfit per year, as part of their remuneration. ====Woodblock Printing==== Woodblock printing of cloth was known throughout the century, and was probably fairly common by the end; this is hard to assess as artists tended to avoid trying to depict patterned cloth due to the difficulty of doing so. Embroidery in wool, and silk or gold thread for the rich, was used for decoration. Edward III established an embroidery workshop in the Tower of London, which presumably produced the robes he and his Queen wore in 1351 of red velvet "embroidered with clouds of silver and eagles of pearl and gold, under each alternate cloud an eagle of pearl, and under each of the other clouds a golden eagle, every eagle having in its beak a Garter with the motto hony soyt qui mal y pense embroidered thereon." ====Silk==== Silk was the finest fabric of all. In Northern Europe, silk was an imported and very expensive luxury.[8] The well-off could afford woven brocades from Italy or even further afield. Fashionable Italian silks of this period featured repeating patterns of roundels and animals, deriving from Ottoman silk-weaving centres in Bursa, and ultimately from Yuan Dynasty China via the Silk Road. ====Colours==== A fashion for mi-parti or parti-coloured garments made of two contrasting fabrics, one on each side, arose for men in mid-century, and was especially popular at the English court. Sometimes just the hose would be different colours on each leg. Checkered and plaid fabrics were occasionally seen; a parti-colored cotehardie depicted on the St. Vincent altarpiece in Catalonia is reddish-brown on one side and plaid on the other, and remains of plaid and checkered wool fabrics dating to the 14th century have also been discovered in London. ====Fur==== Fur was mostly worn as an inner lining for warmth; inventories from Burgundian villages show that even there a fur-lined coat (rabbit, or the more expensive cat) was one of the most common garments. Vair, the fur of the squirrel, white on the belly and grey on the back, was particularly popular through most of the century and can be seen in many illuminated manuscript illustrations, where it is shown as a white and blue-grey softly striped or checkered pattern lining cloaks and other outer garments; the white belly fur with the merest edging of grey was called miniver. A fashion in men's clothing for the dark furs sable and marten arose around 1380, and squirrel fur was thereafter relegated to formal ceremonial wear.[14] Ermine, with their dense white winter coats, was worn by royalty, with the black tipped tails left on to contrast with the white for decorative effect, as in the Wilton Diptych above. ===Men's Clothing=== ====Shirt, Doublet & Hose==== The innermost layer of clothing were the braies or breeches, a loose undergarment, usually made of linen, which was held up by a belt. Next came the shirt, which was generally also made of linen, and which was considered an undergarment, like the breeches. (basically linen pants) Hose or chausses made out of wool were used to cover the legs, and were generally brightly colored, and often had leather soles, so that they did not have to be worn with shoes. The shorter clothes of the second half of the century required these to be a single garment like modern tights, whereas otherwise they were two separate pieces covering the full length of each leg. Hose were generally tied to the breech belt, or to the breeches themselves, or to a doublet. (basically socks) A doublet was a buttoned jacket that was generally of hip length. Similar garments were called cotehardie, pourpoint, jaqueta or jubón. These garments were worn over the shirt and the hose. ====Tunic and Cotehardie==== An overgown, tunic, or kirtle was usually worn over the shirt or doublet. As with other outer garments, it was generally made of wool. Over this, a man might also wear an over-kirtle, cloak, or a hood. Servants and working men wore their kirtles at various lengths, including as low as the knee or calf. However the trend during the century was for hem-lengths to shorten for all classes. However, in the second half of the century, courtiers are often shown, if they have the figure for it, wearing nothing over their closely tailored cotehardie. A French chronicle records: "Around that year (1350), men, in particular noblemen and their squires, took to wearing tunics so short and tight that they revealed what modesty bids us hide. This was a most astonishing thing for the people" This fashion may well have derived from military clothing, where long loose overgowns were naturally not worn in action. At this period, the most dignified figures, like King Charles in the illustration, continue to wear long overgowns—although as the Royal Chamberlain, de Vaudetar was himself a person of very high rank. This abandonment of the gown to emphasise a tight top over the torso, with breeches or trousers below, was to become the distinctive feature of European men's fashion for centuries to come. Men had carried purses up to this time because tunics did not provide pockets. The funeral effigy and "achievements" of Edward, the Black Prince in Canterbury Cathedral, who died in 1376, show the military version of the same outline. Over armour he is shown wearing a short fitted arming-coat or jupon or gipon, the original of which was hung above and still survives. This has the quartered arms of England and France, with a rather similar effect to a parti-coloured jacket. The "charges" (figures) of the arms are embroidered in gold on linen pieces, appliquéd onto coloured silk velvet fields. It is vertically quilted, with wool stuffing and a silk satin lining. This type of coat, originally worn out of sight under armour, was in fashion as an outer garment from about 1360 until early the next century. Only this and a child's version (Chartres Cathedral) survive. Edward's son, King Richard II of England, led a court that, like many in Europe late in the century, was extremely refined and fashion-conscious. He himself is credited with having invented the handkerchief; "little pieces [of cloth] for the lord King to wipe and clean his nose," appear in the Household Rolls (accounts), which is the first documentation of their use. He distributed jewelled livery badges with his personal emblem of the white hart (deer) to his friends, like the one he himself wears in the Wilton Diptych. In the miniature of Chaucer reading to his court both men and women wear very high collars and quantities of jewellery. The King wears a patterned gold-coloured costume with matching hat. Most of the men wear chaperon hats, and the women have their hair elaborately dressed. Male courtiers enjoyed wearing fancy-dress for festivities; the disastrous Bal des Ardents in 1393 in Paris is the most famous example. Men as well as women wore decorated and jewelled clothes; for the entry of the Queen of France into Paris in 1389, the Duke of Burgundy wore a velvet doublet embroidered with forty sheep and forty swans, each with a pearl bell round its neck.[21] A new garment, the Houppelande, appeared around 1380 and was to remain fashionable well into the next century. It was essentially a robe with fullness falling from the shoulders, very full trailing sleeves, and the high collar favored at the English court. The extravagance of the sleeves was criticised by moralists. ====Headgear and Accessories==== =====Chaperon===== During this century, the chaperon made a transformation from being a utilitarian hood with a small cape to becoming a complicated and fashionable hat worn by the wealthy in town settings. This came when they began to be worn with the opening for the face placed instead on the top of the head. =====Belts===== Belts were worn below waist at all times, and very low on the hips with the tightly fitted fashions of the latter half of the century. Belt pouches or purses were used, and long daggers, usually hanging diagonally to the front. =====Armour===== In armour, the century saw increases in the amount of plate armour worn, and by the end of the century the full suit had been developed, although mixtures of chain mail and plate remained more common. The visored bascinet helmet was a new development in this century. Ordinary soldiers were lucky to have a mail hauberk, and perhaps some cuir bouilli ("boiled leather") knee or shin pieces. ===Women's Clothing=== ====Underwear==== =====Chemise/Smock===== The innermost layer of a woman's clothing was a linen or woolen chemise or smock, some fitting the figure and some loosely garmented, although there is some mention of a "breast girdle" or "breast band" which may have been the precursor of a modern bra. (tight undershirt) =====Hose/Stockings===== Women also wore hose or stockings, although women's hose generally only reached to the knee. =====Nightwear===== All classes and both sexes are usually shown sleeping naked—special nightwear only became common in the 16th century—yet some married women wore their chemises to bed as a form of modesty and piety. Many in the lower classes wore their undergarments to bed because of the cold weather at nighttime and since their beds usually consisted of a straw mattress and a few sheets, the undergarment would act as another layer. ====Gowns and Outerwear==== =====Kirtle===== Over the chemise, women wore a loose or fitted gown called a cotte or kirtle, usually ankle or floor-length, and with trains for formal occasions. Fitted kirtles had full skirts made by adding triangular gores to widen the hem without adding bulk at the waist. Kirtles also had long, fitted sleeves that sometimes reached down to over the knuckles. =====Overgowns===== Various sorts of overgowns were worn over the kirtle, and are called by different names by costume historians. When fitted, this garment is often called a cotehardie (although this usage of the word has been heavily criticized) and might have hanging sleeves and sometimes worn with a jeweled or metalworked belt. Over time, the hanging part of the sleeve became longer and narrower until it was the merest streamer, called a tippet, then gaining the floral or leaflike daggings in the end of the century. Sleeveless overgowns or tabards derive from the cyclas, an unfitted rectangle of cloth with an opening for the head that was worn in the 13th century. By the early 14th century, the sides began to be sewn together, creating a sleeveless overgown or surcoat. =====Outdoors===== Outdoors, women wore cloaks or mantles, often lined in fur. The Houppelande was also adopted by women late in the century. Women invariably wore their Houppelandes floor-length, the waistline rising up to right underneath the bust, sleeves very wide and hanging, like angel sleeves. ====Headdresses==== =====Northern and Western Europe===== Married women in Northern and Western Europe wore some type of headcovering. The barbet was a band of linen that passed under the chin and was pinned on top of the head; it descended from the earlier wimple (in French, barbe), which was now worn only by older women, widows, and nuns. The barbet was worn with a linen fillet or headband, or with a linen cap called a coif, with or without a couvrechef (kerchief) or veil overall.[28] It passed out of fashion by mid-century. Unmarried girls simply braided the hair to keep the dirt out. The barbet and fillet or barbet and veil could also be worn over the crespine, a thick hairnet or snood. Over time, the crespine evolved into a mesh of jeweler's work that confined the hair on the sides of the head, and even later, at the back. This metal crespine was also called a caul, and remained stylish long after the barbet had fallen out of fashion. For example it was used in Hungary until the beginning of the second half of the 15th century, as it was used by the Hungarian queen consort Barbara of Celje around 1440. =====Italy===== Uncovered hair was acceptable for women in the Italian states. Many women twisted their long hair with cords or ribbons and wrapped the twists around their heads, often without any cap or veil. Hair was also worn braided. Older women and widows wore a veil and wimple, and a simple knotted kerchief was worn while working. In the image at right, one woman wears a red hood draped over her twisted and bound hair. ===Footwear=== Footwear during the fourteenth century generally consisted of the turnshoe, which was made out of leather. It was fashionable for the toe of the shoe to be a long point, which often had to be stuffed with material to keep its shape. A carved wooden-soled sandal-like type of clog or overshoe called a patten would often be worn over the shoe outdoors, as the shoe by itself was generally not waterproof. 63ff13d38e8592552bde3d3963965b61a2261a73 0 102 203 2014-11-01T04:11:22Z Mad cat 5345298 wikitext text/x-wiki Savio was born February 16th, 1331 (17yo in 1348) in [[Italy]] to a prominent family that was very wealthy. He trained as hard as he could to become a Knight and got use to a fine way of life. When he was 9, he lost his entire family to a fire. At first he was suspected of starting the fire, but lacking evidence, he inherited the entire estate. Due to the loss of his family so young and no one really to take care of him, he was emotionally stunted. He continued to train, but lacked guidance. Any and all friends he had used him because of his wealth, which he figured out early on. He didn't trust anyone and became a recluse. This left him to be indecisive. In [[1347]], he was recruited to the [[Templar of New]]. At first he refused, but [[Jacques de Volker]] convinced him to do it given his skill, legacy, and need for a new start. He accepted. Jacques recognizes his pain, and keeps him close to help him overcome his baggage. Through Jacques, he is finding confidence and strength, and slowly accepting of his family with the Templars. Though, be alone for so long, he distrust others and has difficulty working in a team. He does desire to move past his mistrust and be a better man, but he has difficulty trusting others. He fears that this pain and sorrow will be all that he ever trusts. More than that, he also sees the world as static, that while fighting the vampires might save humans as a whole, nothing ever changes for an individual in a positive way. He is very logical, favoring rules and order. He is rarely emotional. He finds comfort in hunting [[Vampires]]. ==Zodiac Personalities== ===Sheep=== Sheep are best known for being calm, dependable, and well mannered. These are the few external traits that others can recognize soon after meeting a Sheep. Inside, Sheep are also creative, intelligent, artistic, and sincere. They like to spend a lot of time working things out in their own minds before sharing them with others, but when they do decide to share their thoughts they often have incredibly thoughtful ideas that others are surprised by. Though the usually quiet Sheep uses its subtle charm and elegance to win over their peers, they are also often overshadowed in social situations by louder, more outgoing individuals. Sheep are delicate in many ways, though they don’t like others to think so. They care more than they will admit about what other people think about them, which is why many Sheep like to dress nice and project a classic and stylish appearance. They like to keep things tidy and organized and find it difficult to concentrate when their environment is ugly, dirty, or out of order. While Sheep are perfectly comfortable having quiet time alone to sort out their thoughts, they are also more social than others initially think. They don’t feel the need to be in charge of groups, and often spend more time listening than speaking, but they like being part of social groups nonetheless, and will contribute when the time is right. Sheep are good at letting others shine around them without being envious of the attention. In relationships they are sweet, gentle, and romantic, but also like to take things slow. Sheep seem to attract more hotheaded signs that challenge them on many levels, which works because Sheep also prefer when someone else makes the big decisions in their lives. ===Aquarius=== Aquarius are imaginative, intuitive, and philanthropic. They often see themselves both as individuals and as a part of the greater whole of humanity. Aquarius tend to polarize themselves and others with their directness and the philosophies they live by. All Aquarius value reason and logic and only under extreme circumstances (such as when they dogmatically believe in proving a point so strongly that they are willing to throw rationality aside to prove their point). They are naturally independent yet humanitarian. They typically enjoy people but also need time to themselves. They are artistic and imaginative, yet can take these same traits and apply them to logic and come out with new and fresh ideas. Aquarius can also come off as know-it-alls sometimes, and don’t always do what they say they are going to. The reason is that they want to reserve the right to change their mind so they can always do what feels right in the moment. Others may have a hard time understanding this and Aquarius can come across as selfish, judgmental, and even even rude or hateful. Aquarius need meditation time to gather and understand their thoughts, especially since they live a lot of their waking life on autopilot. ===Handfish=== Handfish are the least likely to explain themselves. Though they are actually very friendly, they tend to be quiet and reserved, and feel perfectly comfortable living in their own wild fantasies. Though they seem shy, members of the Handfish sign actually prefer being in a group situation; they are simply content to let others have the spotlight while they observe, ready to contribute to the group when asked. Not surprisingly, Handfish are extremely creative thinkers. They have enormous imaginations and are always coming up with new ideas. You’ll often find a Handfish staring out the window or off into the distance. In these times they are lost deep in their own thoughts, and often live more of their life in their mind than outside of it. While usually quite serene, Handfish can be prone to anxiety. When this happens, it tends to spiral their worlds out of control. Strong anxiety left unchecked can be mentally toxic to a Handfish, and thus they should be careful not to lose touch with reality, which they have a natural tendency to do. ==45 Master Characters== Recluse/Hades ==Story Ideas== The Human Secret Order killed off his family. Reason unknown. May have tried to frame him for murder of his family. He was 9 when they died. ==Reading== # KoC - Grew up privileged, had everything they could ever ask for # 3oS - Loss of great love (loss of family???), his family died in a horrific even (fire???), and he inherited the full estate # 2oW - Indecisive, not quick to make tough decisions # 9oC - He seeks to have abundance of comfort again # 9oS - Agonized by past trauma, recruiting to be part of a new family # XoS - Hunting Vampires is a form of therapy # Strength - Jacques helps gives Savio strength hat he is unaware that he has # 5oP - He seeks a community of peers, he needs help in becoming a better person # Death - He seeks spiritual growth, to have a purity of his old life, but that is easier said than done # Justice - Looking to understand to take responsibility to the present # 8oW - fear that things will never be complete, that nothing in his life will resolve # Sun - He doesn't try to change life, he accepts things as they are. # koC - Easily distracted, daydreaming, unfocused as a fighter # 5oW - Difficulty working with others, not use to groups, # Temperance - he values balance of self, not living to extremes # QoS - Highly logical, but lacking emotions. Stickler for rules and order. A. Inner circle (3, 8, 9, 14) Core self/Direct role in story Due to early childhood drama, he is indecisive. He is left wanting a family but has difficulty working with others. What he wants is to be able to move past the death of his family. No one believes him, but he knows it wasn't an accident. B. 1 Circle (2, 3, 5, 8) Path he is on After the loss of his family in a fire, he inherited their full estate. This left him indecisive and emotionally stunted. When he was recruited to Templars, he got a chance to be part of a family once more, to help him. C. 2 circle (7, 8, 9, 10) Personal Feelings He finds new strength from his leader Jacques. Jacques keeps him close. He is happy to be a part of the team, hoping to gain spiritual growth and have a chance to be a man. D. 3 circle (9, 12, 14, 15) Self Image (how he sees himself) While he wants to improve as a person and find balance, he has difficulty. He sees life as being bad and not able to change it, and believes that nothing he does makes a difference for himself. E. 4 Circle (3, 4, 13, 14) Outward self (How others view him) He is easily distracted and very indecisive. He has difficulty in working with others. He does dream of a life without anxiety and drama. F. Outer Circle (1, 6, 11, 16) Obstacles (What weights heaviest on his mind, what holds him back) While his early childhood was positive, he is left as emotionally stunted. He prefers rules and order, maintaining logic and avoiding emotions. He feels at peace when he is fighting vampires. 3670bb6cd81784171cf9bae76eae358622ab9561 0 45 89 2014-11-01T04:53:19Z Mad cat 5345298 wikitext text/x-wiki Geoffroi was born June 5th, 1332. Geoffroi is the youngest and newest member to the [[Templars of New]]. His family comes from [[Arras, France]]. Like his fellow Templars, he was trained since a young age as a [[Templar Hunter]]. He came from a very loving home, with his father training him on hunting [[Vampires]] and his mother telling him fantastic stories. The stories his mother told him enabled him to train hard. He often envisioned himself a great hero. His mother would often say that when he wasn't training, he was dreaming. He got a lot of positive reinforcement from his parents, which he is seen as a showoff. His family was in the wool industry, owning several farms. He has several brothers and sisters, but he is the oldest. Growing up, his closest friend was a girl named [[Natacha]]. As they grew older, they became closer, and before leaving to become a Templar, he proposed to her. He keeps a scarf she gave him around his wrist. He smells it often. She is unaware that he is a Vampire hunter. His hard work has paid off, and at the age of 16, was allowed to join the Templars. Being the rookie, he tries extra hard to show what he can do; leaving him seen as rash and impulsive. He always wants to charge in head first. In truth, he wants to earn the respect of the others, but believes showing his skills as a combatant is the way to do it. He also desires to make himself known to [[Pope Clement VI]]. When it comes to battle, he prefers his [[Damascus Steel Sword]] with [[Shield]]. He is very capable fighter, though he thinks he is the best of the group, and is vocal about it. He also lives for the kill, with each vampire turned to ash, he makes a marking in his [[Stake]] with his [[Dagger]]. His great fear is dying in battle. He lives for battle, but wants to see Natacha once more. Because of his fear, he tends to try even harder. ==Zodiac Personalities== ===Monkey=== Monkeys enjoy games and puzzles especially and like to show off their problem solving skills to their peers. Few signs enjoy their own accomplishments as much as Monkeys do. They are often both intelligent and creatively talented in some way, making it easy for them to impress others from a distance, but it is Monkey’s wit and charm that draw others to them for the long haul. This is a mostly cheerful sign that cares more about being happy than they care about what others think about them. Monkeys lose interest quickly, though, and are often already planning their next move before they have completed their last one. Monkeys have a strong confidence in themselves and their ability to solve problems, and this will be with them from early on. However, the early boost they get in life eventually evens out by early adulthood, a time when many Monkeys find that strategies that have worked in their youth no longer have the same effect. Monkeys have to make an impression on people. They cannot go unnoticed. When not getting the attention they desire, it is not uncommon for Monkeys to become loud and audacious. It is simply more important to them to be noticed than to worry about the kind of impression they make. ===Gemini=== Gemini are curious, opinionated, and extremely social. Geminis are famous for their love of talking, but it’s not just to hear themselves do it. Geminis love conversation because they love to be with friends and share ideas. This is a very curious sign that just can’t stay out of other people’s business. ===Seal=== If there is one word that defines people born under the sign of the Seal it is “excitement”. This is a sign that needs to be mentally challenged on a regular basis. Whether that challenge comes from studying their latest favorite subject or simply trying to outwit others, these are highly social individuals that always have a lot going on. Seals are know-it-alls, but not because they care to impress others, they simply love facts and love to talk, so naturally they often have a lot to share. With all of their vast knowledge and ability to figure out new things quickly, others are often surprised at how disorganized and messy a Seal can be. Members of this sign absolutely hate being bogged down with maintenance tasks such as cleaning, paying the bills, or even reading all of their mail. If a Seal exercises it is because they like the expression of energy and the way it makes them feel, not because they should be doing it for their health. Seals are very intelligent, but can have a hard time fitting into society. They aren’t rebels, they just want to live each moment as it comes. The worst thing in the world for this sign is the possibility of missing out on a unique experience. To Seals, the world is a fascinating place with endless mysteries to explore. Boredom is like a prison for them, where they feel trapped and desperate to break out. Luckily they stay busy and social enough to avoid feeling bored most of the time. ==45 Master characters== Hermes/The Fool ==Story Ideas== Natacha rejects what he becomes and leaves him before they go to England. Later, she is a Vampire and wants to kill him, blaming Geoffroi for her becoming a monster. ==Reading== # Moon - Growing up, he was a dreamer # XoP - Has learned everything he can, he's ready to start a new path (rookie) # QoP - He's has trained hard as a child and is now ready to show his skills # 4oC - To be a hero # 7oP - Harvest - He is now ready to put his skills to the test # AoP - Using his new developed skills against his enemy # PoW - A rookie wanting to use his skills for the Church # 2oC - A new member of the Templar Five # 3oP - Satisfaction in skill # 8oP - Focus on being a Templar # KoC - He's a virgin, afraid of dying in battle, dreams of girls # Empress - Devote Catholic # 5oS - Battle read at a moments notice # World - Conceited, thinks highly of self, Ego # 3oW - He's impulsive, desires things to happen quickly # 6oW - His need for great success. A. Inner circle (3, 8, 9, 14) Core self/Direct role in story KoC - He has accomplished much on his path and deserves his placement, but he does come off as a bit arrogant or egotistical He has trained hard but is still wet behind the ears. He has a high value in himself, and brags about it often. B. 1 Circle (2, 3, 5, 8) Path he is on koW - He's very excited by what is happening in life and likes he's a part of the Templars of New He has trained hard and worked hard, and wants to show what he can do and earn the respect of others. He proud of his place amongst the Templars C. 2 circle (7, 8, 9, 10) Personal Feelings Judgement - He is where he should be. He desires to earn the respect and admiration of the Pope and the other Templars. He knows this is where he belongs D. 3 circle (9, 12, 14, 15) Self Image (how he sees himself) 5oP - He finds value in his religious faith. He values his skill in combat and thinks highly of himself. He is deeply religious, and he's impulsive. E. 4 Circle (3, 4, 13, 14) Outward self (How others view him) 4oC - He is being given an opportunity to really become a warrior within the group He is dedicated and ready for battle at any moment, which also shows as thinking he's better than others. F. Outer Circle (1, 6, 11, 16) Obstacles (What weights heaviest on his mind, what holds him back) Hanging Man - Narrow focus and single minded He has always dreamed of his chance to defeat the vampires. He is concerned about becoming a man, but doesn't see his quest for glory is his undoing. Hubris. He is narrow minded. ebe297eddb14c4485f9446edadf8e2630b56bdd0 0 25 49 2014-11-01T05:12:47Z Mad cat 5345298 wikitext text/x-wiki David was born March 7th, 1329 in Tortosa, Spain. A descendant of his was recruited in the secret order of [[Templars of Old]], in secret, due to his fighting style, which he became charged with helping the [[vampire]] threat in [[Spain]]. He was one of the few [[Jews]] in the Order, though many did protest his acceptance. His family remained loyal in Spain after the fall of the Templars and his family became part of the [[Daygar]]. David grey up in a close knit Jewish family in [[Tortosa]], Spain. They were caring and supportive. Despite their place in Spain, they were still harassed. While their family had it easier that most Jews, they heard news of others suffering. David fights with the Templar to help prove the value of the Jewish people. Outside the comforts of his family and home, he is very withdrawn. He speaks only when he needs to. The other Templars were not happy to include him to be part of the team, [[Jacques de Volker]] accepted him anyways, honoring the [[Templars of Old]], that if his family was accepted into the Templars, then he would find a home with the new Templars. His main focus is stopping the Vampire threat. Because of the trust the [MC] had given to him, he will serve him to the very end. He is an accomplished warrior and prides himself on his skills. While talented, he is a good soldier and does as he is told without question. He wants his people to have a better life and fears that he may not be able to give that to them. He is a good tracker, handy with a [[sword]], and excellent with a [[bow]]. Combat comes naturally to him. He is focused with great attention to detail. Jews during this time were considered the cause of the [[plague]], [[punishment by God]]. The arrow was also a symbol of said plague. ==Zodiac Personalities== ===Snake=== Eastern Zodiac sign of Snake are soft spoken, charming, and mysterious. It’s hard to tell what is going on behind the eyes of a Snake, but this is also a sign that is very honest with close friends and family. Snake is not going to strike unless the moment is right. Snakes trust themselves and their instincts. They don’t like to take unnecessary risks. They are generally private except with those they trust the most. Others are intrigued by the Snake because of what is hiding below the surface. This is not a sign that forgives easily. Despite their self confidence Snakes despite being rejected by others. Though they may seem to be a bit evasive, people tend to admire the charming and funny Snake, who always brings a unique perspective to the table. ===Frog=== Mysterious, cerebral, and soft-spoken, those born under the Primal Zodiac sign of the Frog are elusive charmers with excellent intuition. Their natural instincts are so good, in fact, that they can get further in life than most solely on their intuitive gifts. Frogs have big imaginations and like to think situations through long before they are ever encountered. They have strategic minds and can anticipate the moves of others before they happen. Frogs will be naturally reserved when you first meet them then will suddenly say something extremely funny, charming, or observant that makes others wonder what else is hiding behind the cool exterior. Trying to get into the mind of a Frog is nearly impossible though, as they tend to be more manipulative of themselves than they are of other people. Frogs are notoriously elusive. They are polite, well mannered and have classic tastes - implying that they are more conservative than they really are. Since they rarely let anyone see the innerworkings of their own mental world, others have an increasingly difficult time getting to know them the further into their minds they try to delve. ==45 Master Characters== Apollo/Businessman ==Story Ideas== Gets into a fight in the first story due to his religious beliefs ==Reading== 1. High Priestess - Close knit family, deeply emotional and supportive 2. 4ofS - As a Jewish Spanard, he is looking for a place for his people to feel safe in a world that hates them 3. XofW - He carries a heavy load on his shoulders, feeling the pressure to do what is right for his people and all of Europe 4. Hermit - Seeks to withdraw from life and be forgotten, he is very withdrawn 5. Hanging man - Even though he is Jewish, the MC accepted him on his team and is learning to trust a non-Jewish person 6. kofP - Seeks to defeat the enemy to enjoy quiter times 7. AofC - Starting a new relationship with the church, indicating he is not Catholic. Indicates either Protastant, Jewish, or Pagan. 8. PofW - He's ready, willing, and able to deal with the threat, and support the MC in any way possible. 9. 3ofP - He is a great warrior, and finds satisfaction in his skills 10. 8ofW - He doesn't give much thought to things, he accepts what's happening and does as he's told 11. 8ofC - He's afraid of becoming oblivious to the plight of his people. He wants to do something for them and yet cannot as there is a greater threat. 12. 7ofW - Feels constant pressure of others beliefs of being seen as bad, since most people hate Jews 13. Judgement - He feels his skills are a calling, to allow him to do great things 14. KnofS - Very focused on task 15. Strength - He values his personal resolve 16. AoP - He feels out of his element, starting anew with people. A. Inner circle (3, 8, 9, 14) Core While he does what does for his people, he is very focused on his task, helping the MC until the end. He is proud of his skills. B. 1 Circle (2, 3, 5, 8) Path While he joined a Christian order, he still feels empowered by his Jewish faith. He seeks to protect them, but understands that the Vampires come first. C. 2 circle (7, 8, 9, 10) Personal Feelings He feels like an outsider, but supports the MC and is thankful to be chosen to help. He has trained all his life and is confident in his skills. However, he mostly chooses to focus on the task at hand. D. 3 circle (9, 12, 14, 15) Self Image (How he sees himself He feels hatred towards him by others, but chooses to ignore it to focus on task. He values his skills and personal resolve. E. 4 Circle (3, 4, 13, 14) Outward self (How others see him) He is withdrawn, keeping to himself and relies on his own thoughts for company. He feels that he must help his people, but knows that first the vampires must be dealt with F. Outer Circle (1, 6, 11, 16) Obstacle (what is holding him back) While he has a close knit family, he is no longer with them and feels a bit lost. In order to get back to his family, he desires to defeat the vampires. He fears though that he will let his people down. f1c93ae3da414aca21e4b3c38712058bd220fb99 50 49 2015-04-02T02:13:28Z Mad cat 5345298 1 revision imported wikitext text/x-wiki David was born March 7th, 1329 in Tortosa, Spain. A descendant of his was recruited in the secret order of [[Templars of Old]], in secret, due to his fighting style, which he became charged with helping the [[vampire]] threat in [[Spain]]. He was one of the few [[Jews]] in the Order, though many did protest his acceptance. His family remained loyal in Spain after the fall of the Templars and his family became part of the [[Daygar]]. David grey up in a close knit Jewish family in [[Tortosa]], Spain. They were caring and supportive. Despite their place in Spain, they were still harassed. While their family had it easier that most Jews, they heard news of others suffering. David fights with the Templar to help prove the value of the Jewish people. Outside the comforts of his family and home, he is very withdrawn. He speaks only when he needs to. The other Templars were not happy to include him to be part of the team, [[Jacques de Volker]] accepted him anyways, honoring the [[Templars of Old]], that if his family was accepted into the Templars, then he would find a home with the new Templars. His main focus is stopping the Vampire threat. Because of the trust the [MC] had given to him, he will serve him to the very end. He is an accomplished warrior and prides himself on his skills. While talented, he is a good soldier and does as he is told without question. He wants his people to have a better life and fears that he may not be able to give that to them. He is a good tracker, handy with a [[sword]], and excellent with a [[bow]]. Combat comes naturally to him. He is focused with great attention to detail. Jews during this time were considered the cause of the [[plague]], [[punishment by God]]. The arrow was also a symbol of said plague. ==Zodiac Personalities== ===Snake=== Eastern Zodiac sign of Snake are soft spoken, charming, and mysterious. It’s hard to tell what is going on behind the eyes of a Snake, but this is also a sign that is very honest with close friends and family. Snake is not going to strike unless the moment is right. Snakes trust themselves and their instincts. They don’t like to take unnecessary risks. They are generally private except with those they trust the most. Others are intrigued by the Snake because of what is hiding below the surface. This is not a sign that forgives easily. Despite their self confidence Snakes despite being rejected by others. Though they may seem to be a bit evasive, people tend to admire the charming and funny Snake, who always brings a unique perspective to the table. ===Frog=== Mysterious, cerebral, and soft-spoken, those born under the Primal Zodiac sign of the Frog are elusive charmers with excellent intuition. Their natural instincts are so good, in fact, that they can get further in life than most solely on their intuitive gifts. Frogs have big imaginations and like to think situations through long before they are ever encountered. They have strategic minds and can anticipate the moves of others before they happen. Frogs will be naturally reserved when you first meet them then will suddenly say something extremely funny, charming, or observant that makes others wonder what else is hiding behind the cool exterior. Trying to get into the mind of a Frog is nearly impossible though, as they tend to be more manipulative of themselves than they are of other people. Frogs are notoriously elusive. They are polite, well mannered and have classic tastes - implying that they are more conservative than they really are. Since they rarely let anyone see the innerworkings of their own mental world, others have an increasingly difficult time getting to know them the further into their minds they try to delve. ==45 Master Characters== Apollo/Businessman ==Story Ideas== Gets into a fight in the first story due to his religious beliefs ==Reading== 1. High Priestess - Close knit family, deeply emotional and supportive 2. 4ofS - As a Jewish Spanard, he is looking for a place for his people to feel safe in a world that hates them 3. XofW - He carries a heavy load on his shoulders, feeling the pressure to do what is right for his people and all of Europe 4. Hermit - Seeks to withdraw from life and be forgotten, he is very withdrawn 5. Hanging man - Even though he is Jewish, the MC accepted him on his team and is learning to trust a non-Jewish person 6. kofP - Seeks to defeat the enemy to enjoy quiter times 7. AofC - Starting a new relationship with the church, indicating he is not Catholic. Indicates either Protastant, Jewish, or Pagan. 8. PofW - He's ready, willing, and able to deal with the threat, and support the MC in any way possible. 9. 3ofP - He is a great warrior, and finds satisfaction in his skills 10. 8ofW - He doesn't give much thought to things, he accepts what's happening and does as he's told 11. 8ofC - He's afraid of becoming oblivious to the plight of his people. He wants to do something for them and yet cannot as there is a greater threat. 12. 7ofW - Feels constant pressure of others beliefs of being seen as bad, since most people hate Jews 13. Judgement - He feels his skills are a calling, to allow him to do great things 14. KnofS - Very focused on task 15. Strength - He values his personal resolve 16. AoP - He feels out of his element, starting anew with people. A. Inner circle (3, 8, 9, 14) Core While he does what does for his people, he is very focused on his task, helping the MC until the end. He is proud of his skills. B. 1 Circle (2, 3, 5, 8) Path While he joined a Christian order, he still feels empowered by his Jewish faith. He seeks to protect them, but understands that the Vampires come first. C. 2 circle (7, 8, 9, 10) Personal Feelings He feels like an outsider, but supports the MC and is thankful to be chosen to help. He has trained all his life and is confident in his skills. However, he mostly chooses to focus on the task at hand. D. 3 circle (9, 12, 14, 15) Self Image (How he sees himself He feels hatred towards him by others, but chooses to ignore it to focus on task. He values his skills and personal resolve. E. 4 Circle (3, 4, 13, 14) Outward self (How others see him) He is withdrawn, keeping to himself and relies on his own thoughts for company. He feels that he must help his people, but knows that first the vampires must be dealt with F. Outer Circle (1, 6, 11, 16) Obstacle (what is holding him back) While he has a close knit family, he is no longer with them and feels a bit lost. In order to get back to his family, he desires to defeat the vampires. He fears though that he will let his people down. f1c93ae3da414aca21e4b3c38712058bd220fb99 0 59 117 2014-11-01T05:30:27Z Mad cat 5345298 wikitext text/x-wiki Janusz was born January 3rd, 1322. Is the oldest member of the [[Templar of New]]. He is married and has two children, neither who are old enough to fight. Wife is aware of what he does. His family owns bakeries throughout the [[Netherlands]]. Wife is expecting another child. Janusz is highly intelligent, maybe the smarted of the Templars of New. Often times he over analyzes a situation. He spends much time thinking about his wife, writing to her every chance he gets. He hates to be a part from her, but does so because he understands the greater good of what he is doing. He finds strength in her love. Along with his over analytical nature, he is very timid. He tends to worry the most, but when given an order, he works past it and does what is needed of him. This, with his love of his wife being his first priority, leaves him as the least effective member of the team. Though Jacques defends him in saying that he is no less valuable as any other. He come from a loving family, that taught him a great sense of responsibility to family. He is well trained as a fighter, but he fears that he may not be as good as he needs to be. While he is not a coward, he would be the first to suggest an alternate strategy or possibly misread a situation. ==Zodiac Personalities== ===Dog=== Dog are respectful, helpful, and sincere. Dogs are great listeners who are always there for those they care about. This is a very loyal and faithful sign and one who can be counted on to always have your back or keep your darkest secrets. Dogs are true humanitarians at heart. They long to see the world live up to their ideals and are easily upset by acts of injustice. It is true that Dogs care more about people than they do about money, power, or success. One of Dog’s greatest strengths is being able to inspire confidence in other people. They are often the “rock” that stands when others can’t or won’t, always there to lend a helping hand. For all of the responsibility that Dogs put on themselves it’s no surprise that they tend to get stressed out easily. Dogs are often anxious, restless, and worried. They feel the weight of the world on their backs and have trouble relaxing. ===Capricorn=== Capricorn are responsible, patient, and self-sufficient. They respect self discipline and pride themselves on their resourcefulness and perseverance. When Capricorns put their mind to a goal there is no stopping them. For people so deeply interested in their own success, members of this sign are also surprisingly sympathetic, helpful, and caring. Capricorns enjoy rising to a challenge, whether or not that challenge is their own or a friend’s. This ambitious and dedicated sign likes to put in a good day’s work and earn the respect of others as well as themselves. This is not the most imaginative of the Western Zodiac signs. Instead, Capricorns enjoy playing by the rules, painting by the numbers, and knowing that they have taken all of the recommended steps toward success. They are a great combination of practical ability and ambition. There is little a Capricorn can’t do when they dedicate themselves to a goal. However, Capricorns can also overwork themselves to the point where they are wasting a lot of energy instead of stepping back and looking at challenges from a different angle. Feeling “stuck” is the worst case scenario for Capricorns, and usually means they need to take a break. ===Boxer=== Faithful, idealistic, and resourceful, those born under the Primal Zodiac sign of Boxer are ambitious individuals who always want to do the right thing. members of this sign strive for personal success within the boundaries of their own moral and ethical codes. Boxers are often traditional and avoid trying new things until they have done their own research. New ideas, techniques, and social roles have to be put to the test before they are accepted as valid. Some believe that Boxers are anxious, paranoid, and distrusting, and indeed they do take quite a bit of caution before partaking in any unusual affairs. It is this quality that often stands out to others, especially those who are more carefree. To a Boxer, being right is more important than being adventurous. While they are willing to walk the longest journeys in order to achieve their goals, they also want to know that the long path is worth walking. To put it another way, Boxers always look before they leap. It’s not just for their own safety and well-being, but also for those who they care for. Boxers are also proud individuals who don’t want to be seen making a mistake. While this personality trait is often advantageous, it can also create a great deal of anxiety, making it difficult for Boxers to make decisions in a timely manner. The ever faithful Dog is likely to get lost in Capricorn’s ambition, thinking he or she is doing the right thing when in reality they are taking it too far. Unfortunately, neither Capricorn nor Dog are good at knowing when to stop. The more success they achieve the less likely they are to listen to others, especially if they truly believe that what they are doing is “good” or “right”. It will be the best intentions that can be the most dangerous in a Boxer’s hands. ==45 Master Characters== Demeter/Nurturer ==Reading== # QoC - Came from a loving environment # Moon - He has a wife with a child on the way, and would rather be with her as it was his dream to be a father. # 8ofC - His thoughts are often on his family and loses focus a lot # 6ofC - He longs to return to be with his wife # 6oS - He wants to leave the Templar 5. # 3oC - He hates the vampires for taking him away from his family. # 5oS - While not wanting to be there, he supports his fellow Templars # Star - He seeks to rid the world of vampires so that mankind can find peace # PoC - He seeks to overcome his fear and worry over battle the vampires, he tends to over analyze # Strength - He knows he has more stength than he shows. # Death - He's afraid of not being the man he needs to be to fight against the vampires. # 2oC - He has more faith in love than anything else # AoP - His sense of fear interfers with his intelligence and his ability to fight # KoS - Highly intelligent # 4oC - He dreams of what he wants rather than accept what is before him. He has a chance to defend his home and yet he rather leave it behind. # Justice - Too focused on the past and future, not taking the present into clarity A. Inner circle (3, 8, 9, 14) Core self/Direct role in story He is highly intelligent, probably the smartest of the 10. He often overanalyzes a situation, due to him wanting to be with his wife again. He uses her as strength to fight the vampires. B. 1 Circle (2, 3, 5, 8) Path he is on He rather be with his wife than to be with the Templars, though while he is here, he will fight them. C. 2 circle (7, 8, 9, 10) Personal Feelings While he is with the Templar's, he fights with them, trying to destroy them all. He is timid and overanalyzes things, which makes him worry a lot. He works past it to do what he must. D. 3 circle (9, 12, 14, 15) Self Image (how he sees himself) He is highly intelligent but over analyzes the situation. He loves his wife and wants nothing more than to be with her. E. 4 Circle (3, 4, 13, 14) Outward self (How others view him) His need to be with his family gets in the way of being effective in the group. F. Outer Circle (1, 6, 11, 16) Obstacles (What weights heaviest on his mind, what holds him back) He came from a loving home and married a wonderful girl, yet he is forced to fight this way. He fears that he is not the man he needs to be to help out, and often thinks of his wife than the matter at hand 986a081e7c716a5db013fcf5c6badc11cda2b778 0 1 2 1 2015-04-01T20:22:28Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Vampyr are a divergent evolution of man. They evolved around the same time as humans for a common ancestor. Vampyr were cave dwellers that lived underground. They rarely came out except at night. Vampyr started off as cannabilistic, feeding of blood and meat from animals and each other. They mostly fed off of each other's blood, but on rare occasions would eat a living person. Due to their not living the underground, their bodies never developed proper protection from UV and sunlight. This causes their skin to boil and blister the longer they are exposed and eventually die. Vampyr were very ritiualistic and dabbled in black magic to become better. Not fully realizing what they were doing, they cursed themselves to be strong and resilent, but the need to feed off of lesser beings. Feeding off each other would not surfice. They left the underground and encounter humans, that their blood enabled them to have the nourishment they needed, and found (under specific circumstances) to be able to turn the humans into monsters like themselves. They named them Vampire, which meant "son of" in their language. Vampyr mean "Father". Vampires need to feed because they're anemic. What this means is that their body doesn't produce iron in the blood stream. Iron is important as it carries oxygen from the lungs to the rest of the body for fuel. Without it, a body could not operate. More than that, when someone transforms into a vampire, their bones lose its marrow and becomes more solid. This has the added affect of being stronger, while at the same time, means they cannot produce new blood. For these two reasons, is why Vampires must feed. To get new blood for their bodies to operate, and to get iron to give their body energy. Vampire blood is called Essence. Vampirism is basically a virus that attacks cells that feed off the iron and creates the Essence, which enables rapid healing and other vampire abilities. While Vampires are technically dead (since they don't produce their own blood), Vampyrs are technically alive as they still produce blood. However, they are also anemic and must feed to get iron. But because they produce their own blood, they live longer than Vampires. But they must still feed. Since they have bone marrow, they are technically weaker than Vampires physically, but have natual mind control over Vampires. In order to turn someone, a Vampire must drain a humans blood. Not completely though. The exact amount is very finite and often hard to determine based on body size. Generally they must drain between 70% - 80% of blood. They then force the human to drink vampire essence in order to turn them. The reason for this, is that it bypasses their immune system. If Vampire blood is given to a human in small quantities, the immune system would fight against the foreign invader and kill it. In that time, it would act as a steroid, super chaging the body with quick healing and other vampire abilities. In a larger dose, it would be too much for the body and they would die. If you drain a body higher than 80%, there wouldn't be enough blood to regenerate the body back to life and they would die because of too little blood for the Essence to feed off of, and they would die from severe blood loss. Now you might think, a human can turn themselves into a vampire, they draid their body 70% of blood and then drink vampire blood. They would fail. This is because there is a second component to the feed. The essence is the byproduct of absorbing the iron. The second componenet that starts this process is the virus. This is spread through the saliva of the vampire. Vampyrs don't have to work so hard to turn a human. Their bite contains their own essence and the virus and one bite can turn someone, even if a small amount is taken. Vampyrs tend to feed off of Vampires in their own house as they don't leave the protection of the Vampires. A vampire considers it a great honor to be fed off of by a Vampyr. If a Vampyr does feed off a human, they are generally drained 90% - 100%. Daygar, which are mutant vampires are 60% human. They still produce blood and are not anemic, and have the virus that produces the Essence. They however cannot turn a human, despite the saliva and attempting to do so would kill a human because their blood is mostly human. However, Daygar can feed off of Vampires to gain their Essence. Dhampire are mostly vampire, despite being born. They are not considered Pureblood. They are very similar to Vampyr, in that they produce blood, but they have only a small amount of iron in their blood. They still need to feed, but not as much as Vampires. They can turn Humans, but only into Vampires, not into Dhampires Vampyr, Vampires, and Dhampire can't die from lack of blood. Their bodies just slow down and go into a coma, this is where the myth of them turning into statues originates. Vampyrs are able to reproduce other Vampyrs, but it is rare and requires a mix of sex, feeding, and magic to accomplish. Vampire males still have sperm and can mate with human females, but female Vampires cannot have babies. Dhampires are very much the same as Vampires, except that females can still have children. Since only 1% of children born of a Vampire father become Dhampires, much is unknown about them, but it is beieved that if a male & female Dhampire mate, it would create a Vampyr. Daygar are unable to mate and once they become Daygar, both males and females are sterile. bac6bef14d3c794e4fedc91271a5b66b46b0596c 0 2 4 3 2015-04-01T20:46:14Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Alchemy was a precursor to [[Science]] Narwhal/Unicorn Horn powder was a common component in pricier potions and believed to combat the plague. 77f08b192b05cdeffdd2702677a0dd699b755226 0 3 6 5 2015-04-01T20:56:29Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Armenian Bole was a [[medicine]] used on [[buboes]] that appeared to work but had little to no effect. 20abef98738ce4a179047814a6b448eefcd0a848 0 4 8 7 2015-04-02T01:53:36Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Alessandro was very serious person. He put a lot of focus on his skills, but he sought experience and stability in his life. He came from a broken home, with his father leaving his family and mother dying. He grew up with his Uncle who raised him as a son, but only trained how to fight against [[Vampires]]. Joining the [[Templar of New]], he sought family through them. While he wants family and happiness, when it comes to fighting vampires, he remains focused on that. Like [[Geoffori de Arras]], he is a new member and young. Due to his inexperience, he charges in head first to most situations. Fighting is the only way he can fully express himself. He knows there is more to life than this, but doesn't understand what it is. This leaves him closed off and distant. He wants happiness, but doesn't know how to get it. He has known that happiness is something that can be taken away. Dies at the end of the first book. Is set in a boat and burned, to prevent turning into a vampire, even though he wasn't bit. [[Templar Hunter]] tradition. ==Reading== # Tower - Tramautic childhood # 9oP - Wants to find happiness in life # 8oP - Pushes himself hard to be a good soldier # 9oC - Seeks good fortune # PoC - Dedicated soldier but lacks experience # Sun - Understands his role is to kill vampires # 2oP - He is seen as a great knight, capable of many things and a devout catholic # PoS - He is ready to tackle the problem, but lacks the experience to be effective # Emperor - Seeks stability in his life # KoC - Knows there is more to life than fighting, but not sure what that is # 8oW - Waiting for the next bad thing to happen # AoC - He knows that through the Templar's, he might come a step closer to peace # 3oS - He has closed himself off emotionally # Empress - He focuses too much on the science of life and not the beauty # 5oW - Finds value from his fellow Templars, glad to fight along side of them # AoW - Lacks ambition to do anything beyond what he's ordered A. Inner circle (3, 8, 9, 14) Core self/Direct role in story Very serious knight, focusing on his skills, searching for experience and stability. B. 1 Circle (2, 3, 5, 8) Path he is on He wants happiness, but often pushes it aside to focus on the task at hand. He wants to be a great soldier, but lacks the experience. C. 2 circle (7, 8, 9, 10) Personal Feelings He knows he is a great Knight and gains recognition from others and Church, but he also knows there is more out of life than fighting, but he's unsure of how to get it. D. 3 circle (9, 12, 14, 15) Self Image (how he sees himself) He knows there is more to life than fighting, and through the Templars, he hopes to find it. He is very focused on life, but often neglects his needs out of life. E. 4 Circle (3, 4, 13, 14) Outward self (How others view him) While he is a great soldier, he is closed off and distant. He claims to want happiness, but does little to obtain it. F. Outer Circle (1, 6, 11, 16) Obstacles (What weights heaviest on his mind, what holds him back) His childhood set him into motion of fearing bad things to happen constantly. He believes that happiness is never a permanent thing, that it is something to be taken away. He wants more out of life, but doesn't know how to get it and just follows orders. He knows he is suppose to be a vampire hunter. 01e5bdecc486b032bc5ebbc9c117ebd4898b2caf 0 5 10 9 2015-04-02T01:53:43Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Despite [[Christians]] doing [[autospies]] in early 1300s, few [[Doctors]] knew basic Anatomy. ce2fadf3eec81e1db6118d0051400075379731c1 0 6 12 11 2015-04-02T01:53:51Z Mad cat 5345298 1 revision imported wikitext text/x-wiki There were many Apothecary shops in [[Europe]]. They were a part of [[Spice Merchant]], [[Chandlers]], [[Painters]], and [[Grocer]] [[Guilds]]. f32d086daa6849b333787de3de701d523d83e8ce 0 7 14 13 2015-04-02T01:53:56Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Aristocrats were as susceptible to plague as [[commoners]], even thought their diets were richer, houses made of stone, better access to medical care. The only advantage they have over commoners was mobility, as they possessed multiple residences. They also had friends and family to take them in for places that seemed to not be in path of the plague or plague already hit. Aristocrats were hit hard economically and socially. Their status, wealth, and power rested in their lands. They needed people to work their lands, people often fled out of the path of the plague or nearest cities. 528eee53f18788395546342c189914624248bfed 0 8 16 15 2015-04-02T01:54:12Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Arville, located in [[Loir-et-Cher]] in [[France]], between [[Le Mans]] and [[Chartres]], was a village built by the [[Templars]] in 1129. The Templars settled in this area, on a wooded estate of 2,500 acres, donated by a local lord. The site had a chapel, barn, fortified gate, bakery, and dovecote. Arville became a base for military recruiting and training. Also an important house of prayer. In 1312, ownership transferred to the [[Hospitallers]]. 28b461a6daa927877bb74f8ee053c217cf148b76 0 9 18 17 2015-04-02T01:54:19Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Despite [[Christians]] doing autospies in early 1300s, few [[Doctors]] knew basic [[Anatomy]]. In [[1348]], [[Pope Clements IV]] required autopsies of plague victims to try to understand the disease. 6ccf37200f807079bb103fa4eac4b6717da9716b 0 10 20 19 2015-04-02T01:54:27Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Bertram grew up in [[Germany]] training as a [[Templar Hunter]] from a young age. His family was attacked by [[Vampires]] when he was age 4. His Mother was able to escape with him and his younger brother, but his Father, [[Wieland]], and older brother were not so lucky. With nothing to their name, they traveled to live with [[Volker]]. Bertram was then raised with [[Jakob]] and [[Sophie]]. While girls were not allowed to be Templar Hunters, she was still trained to kill vampires and proved to be just as good as they were. In [[1346]], he and Jakob took upon themselves to meet with [[Pope]] [[Clement VI]] to becomes the [[Templar of New]]. However, it would only be the two of them for a year. During that time, they took on [[French]] soldiers to deal with an increase of vampire activity. After the loss of the soldiers, the Pope agreed to let the other [[Templar of Old]] families to join the Templars of New. He was designated leader of the second group. He is a strong natural leader, who maintains discipline and balance. However, when it is time to relax and have fun, he knows how to do that very well. He is a devout Catholic, but distrusts the Pope. Namely because the Pope is not in [[Rome]], and the fact that Pope [[Clements V]] did nothing to help save the Templars in [[1306]]. His main goal is to see his family once more, which helps him be committed to his task. He views his fellow Templars as his family, and many look to him for guidance. When it comes to combat, he is a great tactician and able to handle rapid development, but outside of combat, he can be a bit indecisive and passive. Due to the death of his Father and older brother, he has worked hard to be a good Templar Hunter. He fears that the war with the Vampires will never end, or if it does, he won't live to see it. a7906e3ad07953fd1eba41c78cb97df29e8b4c80 0 11 22 21 2015-04-02T01:58:33Z Mad cat 5345298 1 revision imported wikitext text/x-wiki [[Christian]] churches were guided and administered by Bishops. Each Bishop oversaw a territory and was aided by other priests known as canons and bureaucracy. Bishops bored the burdens of spiritual leaders, comforters and managers of the clergy. f4732f8bd8a33ff4e6ac2d3d17e774dda19a7508 0 12 24 23 2015-04-02T01:59:34Z Mad cat 5345298 1 revision imported wikitext text/x-wiki # Body Type #* Ectomorph (slim) #* Mesomorph (muscular) #* Endomorph (curvy) # Body Frame #* Small Frame #* Medium Frame #* Large Frame # Body Fat #* Underweight #* Healthy #* Overweight #* Very Overweight # Muscle Tone #* Good #* Average #* Poor # Body Hair #* Minimal #* Some Body Hair #* Like a sheep # Body Hair #* Similar to skin tone #* Differs from skin tone somewhat #* Extreme difference from skin tone 5cd8657978e82d0536c18614f77b60b2d5cfd628 0 13 26 25 2015-04-02T01:59:46Z Mad cat 5345298 1 revision imported wikitext text/x-wiki The laws of [[Magic]] holds that anyone can do magic, however, in order to do powerful magic requires an extra element called a catalyst. It is generally believed there are only two catalyst, but there are many types of Catalysts. Catalyst magic is tied to [[Essence]] of being, which is tied to [[blood]]. Types of Catalyst Magic: [[Holy Magic]] [[Unholy Magic]] [[Encapsulate Magic]] c1353a0e13bb740db22f70315e1c373feb92eb04 0 14 28 27 2015-04-02T01:59:56Z Mad cat 5345298 1 revision imported wikitext text/x-wiki ==Believed Causes== [[Louis Heyligen]] told tales from eastern [[India]] of rain of scorpions, frogs, lizards, snakes, and other poisonous animals. This originated in [[China]] when [[Gabriele de Mussis]] reported serpents and toads fell from the sky, entered homes, and poison inhabitants before eating them. Both were considered causes of [[Black Death]]. [[Heyligen]] reported the belief that the [[corrupted air]] also affect sea life, and people avoided eating saltwater fish in fear of poison. Some felt the plauge was signs of the [[Apocalypse]]. The chief explanation for plague was poisoned air, also known as [[Miasma Theory]]. The plague was considered a product of both celestial and natural forces; working through hidden (occult) mechanisms. ==Blame== Many were blamed for purposely spreading the plague including [[Jews]], [[Gypsies]], [[Lepers]], [[Satanists]], [[Thieves]], [[Vagabonds]], [[Protestants]], [[Corpse Carriers]], foreigners, pilgrims, caregivers, [[Muslims]], and simply the malevolent. Those suspected were tried and found guilty, hundreds were executed. Some were thought to spread deadly ointments on door handles, poisoned civic wells, or poisoned food and/or medicine. They believed they put corpses and dead animals in wells. In [[Visby]], several "foreigners" were burned for well poisoning in [[1350]] In Sept [[1348]], a [[Geneva]] court extracted a confession from a Savoyard Jew that a rabbi gave him poison to contaminate wells, cisterns, and springs to kill as many [[Christians]] as possible. Likely obtained through tortured, this sparked anti-semitism in [[Germany]], destroying many [[Jewish]] communities. Poor, [[Prostitutes]], and other undesirables would be expelled by the government for no real reason. Cities often associated them with the disease, with poorer sections of the villages and cities cordoned off. Those expelled would often seek shelter in nearby woods or workers' huts. ==Actual Causes== bc777f3b0a1098017a92a212ec948c0acd3b88a2 0 15 30 29 2015-04-02T02:11:55Z Mad cat 5345298 1 revision imported wikitext text/x-wiki #Name: #Gender: #Age: #Ethnicity: #Birthdate: #*Astrology Sign: #*Zodiac Sign: #*Animal: #Height: #Weight: #[[Body]]: #[[Face]]: #[[Hair]]: #[[Skin]]: #[[Eye Color]]: #[[Voice]]: #Birthplace: #Current Home: #Mother: #*Occupation #Father: #*Occupation: #Siblings: #Relationship with Family: #Family Religion: #Character's Religion: #Education: #Occupation: #Marital Status: #*Children: #Hobbies: #Friends: #Reputation: #Keepsakes: #Favorite: #*Food: #*Colour: #[[Myers Briggs Personality]]: #[[Leadership Potential]]: #[[Group Dynamics]]: #[[Style of Thinking]]: #[[Personality flaws]]: #[[Mental Health issues]]: #Fears: #Weaknesses: #Hopes and Dreams: #Politics: #Beliefs: #Moral Code: #Secrets: #*Can he keep a secret: #[[Memory reliability]]: #[[Type of Humor]]: ca7103e0679e16346f865e73ce4a088065a943ef 0 16 32 31 2015-04-02T02:12:08Z Mad cat 5345298 1 revision imported wikitext text/x-wiki ==[[Templar Five]]== * [[Jacques de Volker]] - Leader of the Five * [[Geoffroi de Arras]] - Newest member, arrogant * [[David de Tortosa]] - Jewish archer, reserved * [[Savio d'Artusio]] * [[Janusz Bakhuizen]] - Family man, Dutch ==[[Templar of New]]== ===Templar Five=== * [[Jacques de Volker]] - Leader of the Five * [[Geoffroi de Arras]] - Newest member, arrogant * [[David de Tortosa]] - Jewish archer, reserved * [[Savio d'Artusio]] * [[Janusz Bakhuizen]] - Family man, Dutch ===Team Two=== * [[Bertram de Wieland]] - Leader of the other Five, surrogate brother to Jacques * [[William de Sandford]] - Forced to be here, doesn't want to be a Templar, compaliner * [[Henri de Pembroke]] - Seeks to regain his families nobility * [[Lennart de Cologne]] * [[Alessandro Carrara]] - inexperienced and rash, dies in first/second book ==[[Daygar]]== * [[Jacques de Volker]] - Leader of the Five * [[Geoffroi de Arras]] - Newest member, arrogant * [[David de Tortosa]] - Jewish archer, reserved * [[Lennart de Cologne]] * [[Janusz Bakhuizen]] - Family man, Dutch * [[Bertram de Wieland]] - Leader of the other Five, surrogate brother to Jacques * [[Henri de Pembroke]] - Seeks to regain his families nobility * [[Savio d'Artusio]] * [[Sophie]] - Sister of Jacques * [[Volker]] - Father of Jacques ==Other== * [[Natacha]] - Fiancé of Geoffroi, later becomes a vampire ee7c328df3b432be49ce1bac52fb11285b307221 0 18 36 35 2015-04-02T02:12:22Z Mad cat 5345298 1 revision imported wikitext text/x-wiki In [[1331]], there were rumors of a pandemic in the Hopei providence. Reports are sketchy, but there is some suggestion it is [[Black Plague]]. Strong evidence indicates that [[Y. pestis]] originated in China. From 1331 - 1393, the total population of China went from 125 million to 90 million. [[Mongolians]] spread the disease by launching plague bodies to towns. *Mongols were controlled by [[Vampires]], though they may not have known about it.* a903e33aa8e46ed881d8c8f647a6fa5188876200 0 19 38 37 2015-04-02T02:12:29Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Many cities would escort the sick outside the city to fend for themselves. Families would often hide the sick in their home, often leaving them alone to die. [[Doctors]], [[Pastors]], [[Notaries]], and {{City Officials}} would often abandon plague cities. Due to high [[Death Rates]], many cities were abandon by survivors due to towns not being able to take care of themselves. 213b7d34a72c4622ba049093db2fff8e8b598660 0 20 40 39 2015-04-02T02:12:47Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Due to rapid death of men and women, cities changed their policies of people becoming Citizens. [[Orvieto]], [[Italy]] in [[1349]] granted all immigrant's automatic citizenship rights with no duties to pay taxes or serve in the army for 10 years [[Venice]] gave immigrants with families full citizenship after only one year. Cities sought innovative ways to draw in people to fill the gaps of labor forces and re-population, including: *immediate citizenship *tax and service exemption *free housing *high wages *business subsidies *immediate [[Guild]] membership Large cities had no problems getting immigrants 12429ab7a33870ea73cf86c24effb48d72343476 0 21 42 41 2015-04-02T02:12:59Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Pope Clement VI (Latin: Clemens VI; [[1291]] – 6 December 1352), born Pierre Roger, was Pope from 7 May [[1342]] to his death in [[1352]]. He was the fourth [[Avignon Pope]]. Clement is most notable as the Pope who reigned during the time of the [[Black Death]] (1348–1350), during which he granted remission of sins to all who died of the plague. He was devoted to [[France]], and he demonstrated his French sympathies by refusing a solemn invitation to return to [[Rome]] from the city's people. He threw a sop to the [[Romans]], however, by reducing the [[Jubilee]] term from one hundred years to fifty. He also purchased the sovereignty of [[Avignon]] from [[Queen Joan I of Naples]] for 80,000 crowns. Clement VI issued the [[Bull Unigenitus Dei filius]] on 27 January [[1343]] to justify the power of the pope and the use of indulgences. This document would later be used in the defence of indulgences after [[Martin Luther]] pinned his [[95 Theses]] to a church in Wittenberg on 31 October [[1517]]. Clement VI reigned during the period of the [[Black Death]]. This pandemic swept through [[Europe]] (as well as [[Asia]] and the [[Middle East]]) between [[1347]] and [[1350]] and is believed to have killed between a third and two-thirds of Europe's population. During the plague, Clement sought the insight of [[Astronomers]] for explanation. [[Johannes de Muris]] was among the team "of three who drew up a treatise explaining the plague of [[1348]] by the [[Great Conjunction]] of Saturn, Jupiter, and Mars in 1345" Clement VI's physicians advised him that surrounding himself with [[torches]] would block the plague. However, he soon became skeptical of this recommendation and stayed in Avignon supervising sick care, burials, and the pastoral care of the dying. He never contracted the disease, even though there was so much death around him that the cities ran out of ground for cemeteries, and he had to consecrate the entire Rhone River so bodies could be thrown into it and considered to be buried in holy ground. One of his physicians, Gui de Chauliac, later wrote the Chirurgia magna. Popular opinion blamed the Jews for the plague, and pogroms erupted throughout Europe. Clement issued two [[papal bulls]] in [[1348]] (6 July and 26 September) which condemned the violence and said those who blamed the plague on the Jews had been "seduced by that liar, the Devil." He urged [[Clergy]] to take action to protect [[Jews]] as he had done. Clement continued the struggle of his predecessors with [[Holy Roman Emperor]] [[Louis IV]]. He excommunicated him after protracted negotiations on 13 April [[1346]] and directed the election of [[Charles IV]], who received general recognition after the death of Louis in October [[1347]], ending the schism which had long divided [[Germany]]. Clement proclaimed a crusade in 1343, but nothing was accomplished beyond a naval attack on [[Smyrna]] on 29 October 1344. He also had a role in the [[Hungarian Invasion]] of the [[Kingdom of Naples]], namely a papal fief; the contest between [[Louis I of Hungary]] and [[Joan I of Naples]], accused to have ordered the assassination of the former's brother, was ended in 1352 by a trial held in Avignon, by which she was acquitted from any charge. Among the other benefits, Clement took advantage of the situation to obtain by her the rights over the city of Avignon. (Clearly the secret society sought to gain ownership of Avignon and backed Joan I of Naples in order to obtain that) Clement VI died in December 1352, leaving the reputation of "a fine gentleman, a prince munificent to profusion, a patron of the arts and learning, but no saint" (Gregorovius; see also Gibbon, chap. 66). Unlike the Cistercian [[Benedict XII]], Clement VI was devoted to lavish living and the treasury which he inherited made that lifestyle possible. Upon election as [[Pope]] he exclaimed as he looked forward to a reign of regal self-indulgence, "My predecessors did not know how to be pope". He claimed to have "lived as a sinner among sinners", in his own words. During his pontificate, he added a new chapel to the [[Papal Palace]] and dedicated it to [[St. Peter]]. He commissioned the artist [[Matteo Giovanetti de Viterbo]] to paint common hunting and fishing scenes on the walls of the existing papal chapels, and purchased enormous tapestries to decorate the stone walls. To bring good music to the celebrations, he recruited musicians from northern France, especially from Liège, who cultivated the Ars Nova style. He liked music so much that he kept composers and theorists close to him throughout his entire pontificate, [[Philippe de Vitry]] being among the more famous. The first two payments he made after his coronation were to musicians". Pope Clement VI also blessed the rivers where corpses were dumped and established cemeteries and hospitals. He was also responsible for allowing young men into priesthood due to shortage. Early [[1348]], Pope Clement VI in [[Avignon]] purchased and consecrated a large field near Notre-Dame des Miracles. By March 14th, 11k bodies deposited there. Pope Clement VI almost cancelled the Jubilee Year in 1350, which drew in tens of thousands ==Notes== [[Guy de Chauliac]] was serving Pope Clment VI as physician and surgeon d6fbfcaef012e00b7a96af61bfff15b4be29c257 0 23 46 45 2015-04-02T02:13:15Z Mad cat 5345298 1 revision imported wikitext text/x-wiki The first belief of contagion was an imbalance of humours, indication of bad diet. Second belief was miasma, a corruption or poison of air. Neither [[Humours]] or [[Miasma]] could admit that a disease could be transmitted from a sick person to a healthy person. The plague was considered a contagion and the recommendation of avoiding sickness was to avoid someone who was sick. ==Notes== An anonymous physician of [[Montpellier]] claimed it was passed by sight (basilisk poison). 4b1af745fa6bc228e59a26e7bc8c890bbca6c3e4 0 27 54 53 2015-04-02T02:13:47Z Mad cat 5345298 1 revision imported wikitext text/x-wiki [[House Melanthios]] were able to obtain [[Dhampyr]] and studied him to understand its nature. They were able to figure out how they were able to walk in the daytime but unable to enable vampires to have that ability. Instead, they were able to give the [[Templar of New]] the abilities of the Dhampyr, creating a new type of [[Vampire]] that had no official name but later adopted the name [[Daygar]]. The process for a human to become a crossbreed vampire, since Dhampyr is technically a crossbreed. However, compared to actual Dhampyrs, they are weaker, but maintain more of their humanity. The process to become a Daygar: # Behead a vampire – A vampire can live 3 days without its head, or rather, not turn to ash for 3 days without its head. # Cut out its heart – What makes a vampire a vampire is not just its [[Essence]], but the heart itself. # Drain the heart of blood, completely – While the heart is resilient to what the next steps are, the blood would react badly to it. # Cut out a piece of the heart and put it into a container of [[vinegar]], it has an immediate effect, won’t destroy it but the tissue will have a reduce resistance and slow down the healing – Vinegar do hurt vampires. It won’t kill them, but it can reduce their healing ability for a short time. [[Holy Water]] is actually a combination water and vinegar solution (I don’t know if that is true, just what’s in this story). # Mix in [[Garlic]] oil, garlic affects the blood, not the muscles tissue – Garlic by itself has little effect on vamps, but garlic oil or pressed garlic, has a greater affect. It reacts to the Essence, destroying it. It wouldn’t kill a vampire unless you dump them in a pool of it or their heart got directly exposed to it. It does seriously hurt a vampire. Because of the drained blood, the heart won’t react the same way. # Pour in [[Nightshade]]. Vampires have a natural immunity to Nightshade. Due to the Vinegar and Garlic, there is a reduced resistance in the vampire heart tissue. The heart is trying to produce antibodies to the attack, but having no effect. While Vinegar does reduce healing, the heart still pumps antibodies through the system to deal with it, and with garlic, replaces the Essence to deal with the attack. Humans have white blood cells and lymph nodes to do that, but vampires lacking that, the heart has to do everything. # Inject into person into hearts – Despite being the 1300′s, the Vampire’s as a whole are about 500 years more advanced and use [[hypodermic needles]] to put in the Templar’s heart. 5 such needles are given to the Templars/Daygar # Someone must begin healing their hearts using [[Light Magic]] until person passes out and dies – Basically the injection is like a poison. So the person getting the injection or someone else, needs to begin using healing magic directly on the heart. This allows the heart to remain strong during the transformation of this. # Must remain in light for sunlight (UV) for 3 days – Like a vampire victim before they become a vampire they must “sleep” while their body transforms. Unlike a vampire, they must get as much exposure to the sun as they can, to build up a proper resistance. bb58e234a629854cdc0456bcab3c406ee99762d0 0 29 58 57 2015-04-02T02:14:02Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Many Doctors accepted [[Magic]] as a form of [[treatment]], though often didn't perform it themselves. Despite [[Christians]] doing [[autospies]] in early 1300s, few Doctors knew basic [[Anatomy]]. ==Jewish Doctors== Jewish doctors were highly sought for their experience both trained and untrained. Outside of [[Rome]], they couldn't treat a [[Christian]] unless had a license or Christian partner. They also couldn't attend a [[University]] outside of Rome. 446e5a1516ebb8a20fe8039dc230333bf91065bc 0 30 60 59 2015-04-02T02:14:08Z Mad cat 5345298 1 revision imported wikitext text/x-wiki During the time of the plague, many people were dying. [[Landlords]] who owned the land had difficulty finding workers. Many refused to change their way and went bankrupt. Others were willing to offer special contracts and compensation for their fields to be worked. Workers who had stayed alive got inflated wages, anywhere from 2 - 3 times normal salary. Due to this rise and lack of workers, price of supplies increased. [[Peasants]] and [[serfs]] took advantage of this situation and had an easier time escaping from serfdom, either finding family or going to another Nobleman/Monarch for better treatment. This also caused towns to depopulate and landlords to lose money. [[Monarchs]] sought to stabilize the situation by passing laws against raising wages or reducing village customs. Landlords and Urban craftsmen incentivized workers by raising their incomes and reducing their obligations. They also offered them fringe benefits, including owning their own home or not paying taxes. Many landholders were force to sell off portions of their lands. Many lands were purchased by people of lower class and attempted to raise their social standing. Landholders moved away from crops and to commercial animals such as sheep instead. When [[Black Death]] struck [[England]], it eliminated half the countries labor force. This caused the remaining labors value to increase. Employers responded quickly by raising wages, improving working conditions, and in-kind benefits such as food and drinks. [[King Edward III]] stirred to stop this and made employers roll back payment to that of [[1346]]. In [[1350]], new laws were passed that there were no side deals upon hiring, all men and women under the age of 60 had to work. After the plague, many newly weathy people tried to act of higher class 9155d440435cbf2137a6a80093ad9ce684a00f9e 0 31 62 61 2015-04-02T02:14:52Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Encapsulate is a [[Catalyst type of magic]] used to enhance the power of magic spells. Practitioners draw pools of energy from crystals, plants, animals, people, and even [[Vampires]]. Doing so will enable the Practitioners temporary boost to their ability. [[Witches]] are well known for this. They use any energy they can to do spells. They can also use their spells to create fear in people and use [[Unholy Magic]] to create more [[magic]]. They can also use [[Holy Magic]] from a covenant to do [[Group Spells]]. [[Dryads]] often use [[Light Magic]], and give their energy to plants and some animals. Only when they need it do they draw energy from [[nature]], but due to their connection with nature around them, they can often create a powerful forest. They often use Holy Magic with Encapsulate Magic. [[Crystals]] are weaker power, but transforms light that passes through it, where the power comes from. Animals and People can gain their energy back unless all of their energy is taken, but that requires powerful magic to accomplish. Vampires can be drained completely, and recover. Some animals, such as certain cats and snakes. Encapsulate can animate the dead or stone to come to life. 8b121eaf5758e92df3d6800a95d58ad018f14fdd 0 32 64 63 2015-04-02T02:14:59Z Mad cat 5345298 1 revision imported wikitext text/x-wiki ==[[Economy]]== When [[Black Death]] struck England, it eliminated half the countries labor force. This caused the remaining labors value to increase. Employers responded quickly by raising wages, improving working conditions, and in-kind benefits such as food and drinks. [[King Edward III]] stirred to stop this and made employers roll back payment to that of [[1346]]. In [[1350]], new laws were passed that there were no side deals upon hiring, all men and women under the age of 60 had to work. ==Plague== Late [[1348]], the plague arrived in [[London]] via the road from [[Bristol]] through [[Oxford]]. By [[1349]], there were 290 victims die per day. 1/3 of the wealthiest perished. 552bfb8d1adb868f0fb0ea4604502e56e0684a23 0 33 66 65 2015-04-02T02:15:06Z Mad cat 5345298 1 revision imported wikitext text/x-wiki ===Brown=== Brown eyes are all about the Earth qualities of a person, including energy, fertility, endurance, creativity, lots of courage, and of course, grounding. And they are not much interested in material gains. They love nature, are spiritual and are very strong and even thick headed at times, very independent. ===Black=== Oh mystery, sex, witchcraft, secrets, darkness (vampires anyone?). If you’ve read any romances and especially paranormal romances, you’ll notice that all the heroes (and romantic vampires) have black eyes. They are all mysterious and all the attributes listed above can be easily given to each and one of them. They never tell much about themselves and they also are known to have psychic powers. ===Hazel=== They are again independent and courageous. They are extremely sensible and they are said to be empaths. ===Blue=== Blue speaks about clairvoyant abilities (didn’t we just say the black eyes are the psychic ones?), and can see the future and the past like Nostradamus or Edgar Caycee. They are also very observant of their surroundings. Blue speaks of the energy of the sky and water (BIG surprise there!) ===Green=== Would you be surprised if I told you that green eyes are all about the nature, healthy living, freshness? These people of all types are compassionate and they are spiritual in nature. They are our healers. ===Gray=== These folks are also sensitive and have an inner strength that not many others possess. They have a deep wisdom and can change their mood to suit the current occasion. ==Notes== Eyes that change colors and shades, show imagination and levity in feelings, but honesty in business. Character of these people is lively and courageous. Large round eyes show those who are mainly interested in the opposite sex. They are intelligent, impulsive, imaginative and affectionate. If it is a big space between the eyes, they are honest, innocent and simple. Closed eyes shows the ability to focus, restlessness and a pleasure for changing things. Small eyes are of observers, mischievous and cunning. These people seek to take advantage of the smallest thing. Closed eyes reveals aptitude for foreign languages learning ​​and a good memory, if the eyes are distanced they show stupidity. Eyelids covering eyes shows larger sensuality, increasing if that person has rough black hair. 5f06af2555a631f0a56fd00eceafa6cacfe9c46d 0 34 68 67 2015-04-02T02:15:13Z Mad cat 5345298 1 revision imported wikitext text/x-wiki ==Types== ===Round=== Round-faced people generally have a strong bone structure, flat cheekbones, a round chin, and a wide nose. Their faces are full and have no angular features. Jovial in nature, they are sensitive, caring, sincere, and reliable. They tend to have sexual fantasies. They prefer long-term and stable relationships. They are hardworking and dedicated, mentally sharp and influential. A good family life, comfort, and luxury are of importance to them. Oval: People with an oval-shaped face have round cheekbones, a medium nose, a pointed chin, and a face narrowing at the jaw line. Highly dedicated and people of principles, they are fearless and authoritative. They are intelligent and diplomatic and have good interpersonal skills. They may lack physical and temperamental strength. ===Oblong=== The cheekbones of oblong-faced people are not much wider than their forehead or jawline. Their face is straight. These people have an athletic build. There is a strong spiritual side to their personalities and they are creative. They may have complicated relationships. ===Diamond=== People with diamond-shaped faces are characterized by prominent cheekbones, a regular nose, and a pointed chin. Perfectionists by nature, they are confident and strong-willed. They make good leaders. They are seen to have a quick temper and are found to be unpredictable. They achieve success late in life and may not have very successful relationships. ===Triangle=== People with triangular faces have wide foreheads, prominent cheekbones and a pointed chin. They are active but may have less stamina. They are intelligent and lively, but driven by their emotions, they may get depressed quite easily. They are seen to be creative and sensitive. They are intellectual and slightly impatient. ===Heart/Inverted Triangle=== Those with a heart-shaped face have large foreheads and their faces taper towards the chin, thus forming an inverted triangle. They are self-analyzers, quick thinkers and they possess good memory. They are ambitious and they love independence. They do not have an easygoing nature. They value sincerity and commitment. ===Pear=== Those with a pear-shaped face have narrow foreheads and the face is broad in the region of the cheekbones and the jawline. They tend to feel anxious quite easily and need to be motivated often. They come across as warm and amiable. ===Square=== People with a square-shaped face have a wide forehead and jaw, angular features, and typically a strong bone structure. Practical and materialistic in nature, they are very competitive. They are aggressive and rebellious and they dislike being challenged. They have good decision-making and leadership skills. Rectangle: The rectangular-faced have a strong forehead, a wide jawline and a broad chin. They come across as slightly dominating and ambitious. They are intelligent, analytical, hardworking and they possess self-control. They are strong and active. They make good leaders. ==Chinese== The Chinese have their own theory of interpreting facial shapes and features. According to them, ears that are above the eyebrow level, flat against the head and with long earlobes are supposed to be auspicious. Small earlobes and a narrow door are not considered auspicious. It is believed that people with long and dark eyebrows are lucky while those with pale and thin eyebrows are not. A high, straight bridge of the nose is an auspicious sign, while it is considered inauspicious to have a low and crooked nose. Symmetrically balanced and closed lips are considered fortunate, while those with contrary characteristics are considered unlucky. A full fleshy chin signifies luck, while a thin and pointed chin is supposed to be unlucky. Large, wide-set eyes are considered auspicious. Small, close-set eyes with small pupils are considered unlucky. ==Other== Here are some other interpretations of facial features. The crown of the head suggests the degree of authority that a person has. If the crown is low, the person lacks confidence. An overdeveloped crown is representative of an authoritarian. Having silky hair is indicative of sensitivity. Thick and wiry hair indicates physical strength. People who have a wide forehead are considered clever and idealistic. Those with a narrow forehead are believed to face obstacles in success. A shallow forehead might cause parental troubles during youth. If one's hairline is set back and not narrow and if he has a pointed forehead, it indicates high levels of intelligence. Eyebrows are said to reflect one's fame as well as temperamental balance. A thick brow over the bridge of the nose indicates a possessive nature. Small, squinty eyes denote an introvert person while bright and prominent eyes that gaze steadily indicate a persevering nature. Wandering eyes reflect a person's impatience and restlessness. A person with eyes like these is seen to be unsettled and might also be dishonest. Evenly set eyes mean that the person has a unique approach of looking at things. A person with this type of eyes is considered to be good at analyzing situations and making the right choices. Eyes that slant upwards signify an opportunist, while those slanting downward are indicative of a submissive person. A large and high bridge of the nose denotes high levels of energy. A small nose is suggestive of a reserved nature. A straight nose indicates discipline. Full lips denote a caring nature. Large lips are indicative of the love for luxury. Narrow lips are indicative of a less emotional person. Large-eared individuals are intellectuals while the ones with small ears are impulsive in nature. A strong jawline indicates a stubborn nature. That combined with fullness of cheeks denotes an authoritative nature. If a person has a rounded or square-shaped chin, he is believed to have a peaceful old age. A protruding chin is indicative of a self-willed person while a receding chin indicates a weak-willed individual. 485799f60920ff0842a2b644c2f00524f41b4729 0 35 70 69 2015-04-02T02:15:21Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Falconry was forbidden in the [[Templar]] order, as was hunting a bird with another bird. Nor should one go into the woods with a longbow or crossbow to hunt animals, or be on their horse to hunt a wild beast. 884fe23407bb2c7235539b3df76250354feaf24e 0 36 72 71 2015-04-02T02:15:28Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Days of the year that the Templar held in importance. Based on Saints and the Virgin Mary. These days were feast days and Templars didn't do jobs on these days. If they were on assignment, they would do everything they could to stop what they were doing to feast. ==January== 1 - Eight Day of Christmas 6 - Epiphany ==February== 2 - St. Mary of Candlemas ==March== 25 - Annunciation of Our Lady ==April== 23 - St. George Easter - the Ascension of Our Lord (Thursday before Easter) ==May== 3 - Sts. Philip and James 14 - St. Mathias the Apostle Pentecost (50 days after easter) ==June== 24 - St. John the Baptist ==July== 22 - St. Mary Magdalene 25 - St. James ==August== 10 - St. Lawrence 28 - Assumption of Our Lady ==September== 8 - the nativity of Our Lady 14 - Exaltation of the Holy Cross 14 - Feast of the Cross 21 - St. Matthew 29 - St. Michael ==October== 28 - Sts. Simon and Jude ==November== 1 - the feast of All Saints 11 - St. Martin the Winter 25 - St Catherine in winter 30 - St. Andrew ==December== 6 - St Nicholas in winter 21 - St Thomas the Apostle 26 - St. Stephens ==Double check== 75.1 26 December. 75.2 27 December. 75.3 28 December. 75.4 2 February. 75.5 25 March. 75.6 23 April. 75.7 3 May. This commemorates the finding of the True Cross by Helena, mother of the Roman emperor, Constantine, in 335 during excavations for the foundations of Constantine's basilica of the Holy Sepulchre on Mount Calvary. 75.8 24 June. 75.9 29 June. 75.10 22 July. 75.11 10 August. 75.12 15 August. 75.13 8 September. 75.14 14 September. 75.15 29 September. 75.16 Martin of Tours, 11 November. 75.17 Catherine of Alexandria, 25 November. 75.18 6 December. Patron saint of Russia, bishop of Myra (now Mugla[Mu&gbreve;la] in south-west Turkey) under Constantine. Died around 342. 27 - St. John the Evangelist 3f8a2ff097891eafecbf23a39c51a9c270a57134 0 37 74 73 2015-04-02T02:15:49Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Magic works on 5 forces in the universe. ==Strong Force - Stability== Color Force: Red, Blue, Green Describe Dark, Light, and Neutral Magic Magic is a manipulation of Pion in strong force Quarks have flavor Up: Slight positive Down: Slight negative ==Weak Force - Transformation== changes elements into other elements ==Gravitation Force - Attraction== strong attraction manipulates space and time ==Electromagnetic - Energy== ==Blood/Essence== 77e149b27ef59fcfeefebb1490c5416db9020f07 0 38 76 75 2015-04-02T02:16:37Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Some dissatisfied with the [[Catholic Church]] turned to flagellant in [[1349]]. Flagellants are practitioners of an extreme form of mortification of their own flesh by whipping it with various instruments. Flagellantism was a 13th and 14th centuries movement, consisting of radicals in the Catholic Church. It began as a militant pilgrimage and was later condemned by the Catholic Church as heretical. The followers were noted for including public flagellation in their rituals. At first, flagellation became a form of penance in the Catholic Church, especially in ascetic monastic orders. For example, the 11th century zealot [[Dominicus Loricatus]] once repeated the entire Psalter twenty times in one week, accompanying each psalm with a hundred lash-strokes to his back. The distinction of the Flagellants was to take this self-mortification into the cities and other public spaces as a demonstration of piety. As well as flagellation, the rituals were built around processions, hymns, distinct gestures, uniforms, and discipline. It was also said that when singing a hymn and upon reaching the part about the passion of the Christ, one must drop to the ground, no matter how dirty or painful the area may seem. Also one mustn't move if the ground has something on it that may cause an inconvenience. The peak of the activity was during the [[Black Death]], then called the Great Death, which began around [[1347]]. Spontaneously Flagellant groups arose across Northern and Central Europe in [[1349]], except in England. The German and Low Countries movement, the Brothers of the Cross, is particularly well documented - they wore white robes and marched across Germany in 33.5 day campaigns (each day referred to a year of Jesus's earthly life) of penance, only stopping in any one place for no more than a day. They established their camps in fields near towns and held their rituals twice a day. The ritual began with the reading of a letter, claimed to have been delivered by an angel and justifying the Flagellants' activities. Next the followers would fall to their knees and scourge themselves, gesturing with their free hands to indicate their sin and striking themselves rhythmically to songs, known as Geisslerlieder, until blood flowed. Sometimes the blood was soaked up in rags and treated as a holy relic. Originally members were required to receive permission to join from their spouses and to prove that they could pay for their food. However, some towns began to notice that sometimes Flagellants brought plague to towns where it had not yet surfaced. Therefore later they were denied entry. They responded with increased physical penance. Initially the Catholic Church tolerated the Flagellants and individual monks and priests joined in the early movements. By the 14th century the Church was less tolerant and the rapid spread of the movement was alarming. [[Clement VI]] officially condemned them in a bull of October 20, 1349 and instructed Church leaders to suppress the Flagellants. This position was reinforced in [[1372]] by [[Gregory XI]] who associated the Flagellants with other heretical groups, notably the [[Beghards]]. They were accused of heresies including doubting the need for the sacraments, denying ordinary ecclesiastical jurisdiction and claiming to work miracles. In Germany they claimed they could resurrect emperor [[Frederick II]], who would bring an age of social justice. [[Konrad Schmidt]] claimed to be Frederick and baptized himself in the blood of his followers. His [[Thuringian]] rebels left their worldly occupations and prayed preparing the [[Judgment Day]] for [[1369]]. The Inquisition burnt him before he could go on with his plans. b266ec8421f138c83baf0bcb024c2a63d5c2f6fa 0 39 78 77 2015-04-02T02:16:44Z Mad cat 5345298 1 revision imported wikitext text/x-wiki The regional cuisines of medieval Europe were the results of differences in climate, seasonal food variations, political administration and religious customs that varied across the continent. Though sweeping generalizations should be avoided, more or less distinct areas where certain foodstuffs dominated can be discerned. In the British Isles, northern France, the Low Countries, the northern German-speaking areas, Scandinavia and the Baltic the climate was generally too harsh for the cultivation of grapes and olives. In the south, wine was the common drink for both rich and poor alike (though the commoner usually had to settle for cheap second pressing wine) while beer was the commoner's drink in the north and wine an expensive import. Citrus fruits (though not the kinds most common today) and pomegranates were common around in the Mediterranean. Dried figs and dates occurred quite frequently in the north, but were used rather sparingly in cooking. Olive oil was among the ubiquitous ingredients around the Mediterranean, but remained an expensive import in the north where oil of poppy, walnut, hazel and filbert was the most affordable alternative. Butter and lard, especially after the terrible blood-letting of the population during the Black Death, was used in considerable quantities in the northern and northwestern regions, especially in the Low Countries. Almost universal in middle and upper class cooking all over Europe was the almond, which was in the ubiquitous and highly versatile almond milk, which was used as a substitute in dishes that otherwise required eggs or milk, though the bitter variety came along much later. ==Food by Location== ===Germany=== ====Fat Germans==== Though various forms of dishes consisting of batter or dough cooked in fat, like crêpes, fritters and doughnuts were common in most of Europe, they were especially popular among Germans and known as krapfen (Old High German: "claw, hook") and were quite similar to the deep fried dough pastries of today. The extensive use of lard and butter for cooking and a diet that was perceived as especially fatty gained Germans a reputation as being the "fat Germans". ====Oils and Fats==== The fasting regulations of the Catholic Church posed particular problems to the German population. Olives could not be cultivated and olive oil was an expensive import. Oils made from various nut were available, but in relatively short supply. By far, the most common sources of fat were butter and, above all, lard. ====Fish==== The price of fish was generally higher, and while it was unaffordable to most people for most of the time, the need to use fish for fasting days could mean considerable increases in expenses for the wealthier households. ====Mustard==== Mustard was used in other parts of Europe long before the Middle Ages, but seemed to be especially common in Germany. A 14th-century travel account by Eustache Deschamps, a French poet, shows his considerable discontent with the German custom of smearing generous amounts of mustard on just about every type of meat. ===Poland=== The most common grains in Poland were millet (often made into kasza, a type of porridge) and wheat. Barley and oats were cultivated, but used mostly as animal feed or for brewing beer. Cabbage (especially as sauerkraut), kale, peas, broad beans, and onions were the most common vegetables. Dill and mustard were almost ubiquitous potherbs and parsley was used as a leafy green in stews, as a flavor additive, and applied as a coloring agent in dishes for the upper classes. Beef, pork and poultry (primarily chicken) were the most common meats, with the occasional appearance of mutton and lamb. Game, as elsewhere, was highly prized, but in short supply and usually limited to the high nobility, as hunting licenses were controlled by land owners. Fish was a staple, but unlike Germans, Poles tended only to eat it on fast days when meat was forbidden by the church. ====Alcohol==== Beer was drunk by all social classes, and came in many different varieties and made from millet, wheat, barley, rye or oats sometimes in combination. Wheat beer was the most common. Labrador tea, a mildly toxic herb, was often used as an ingredient to increase intoxication. It was mixed with hops and then added to a barley and wheat beer to produce what was called "thick beer". Though often believed to be a common Slavic drink, mead was fairly expensive and primarily enjoyed at weddings and baptismal parties, though always overshadowed by the ever-present beer. It had a high standing as a ceremonial drink and used when arranging alliances and closing contracts. Wine was generally quite expensive and was enjoyed mostly by the nobility. Although there is evidence of a few vineyards in Poland, almost all wine had to be imported. ====Baked Goods==== A large variety of breads, like obwarzanki were sold by vendors in Krakow as early as the 14th century and placki, flat cakes, came in a surprising number of varieties, including one variety with an apple topping, reminiscent of pizza. German bakers operating in Polish towns had much influence. Krepels (from German Krapfen, "claw; hook") were fried pastries with a cheese filling served with strawberries or other fruit, and resembled a modern empanada. ===Britain=== Ale was the drink of choice of both commoners and nobles, and the known dishes included various stews, simple broths, and soups. ===Scandinavia=== The climate in the far north of Europe made cultivation of cereals even more difficult, and the wheat so popular in the south was a luxury. Wheat could cost at least twice as much as the most common grains, barley and rye. Barley was the most widely grown, but a great percentage of the harvest went into the extensive beer production, while rye was the principal bread grain. Like in the rest of Europe, oats was considered only fit as animal fodder and was only eaten when no other choice was available, and then usually as porridge or gruel. Though grains were in the highest regard among medieval Scandinavians and were among the most frequently mentioned foods, other vegetable foods were an indispensable part of the diet: peas, turnips, beans, carrots, onions, leeks and various greens and herbs all provided essential nutrients and vitamins. Kale, a form of cabbage, was especially important in Denmark and Sweden and was a valuable source of fresh food in the winter months, since it kept well and could be harvested (and even tasted better) after the first frost had set in. Fish was of great importance to most of Scandinavia, and particularly so was the herring fishing in the Limfjord and Oresund. The great shoals of herring migrating from the Atlantic into the Baltic to feed were funnelled through certain narrow points and were caught in huge numbers. The amount of fish caught was more than enough to feed the local population and allowed for huge exports of smoked, and especially salted, fish. Great herring markets were organized in southern Scandinavia, most notably at Skanör in Scania, which was in the Middle Ages part of Denmark. From this market alone, merchant vessels of the Hanseatic League, the powerful medieval confederation of northern German cities, exported upwards of over 100,000 barrels of salted herring during many decades of the Late Middle Ages. Of equal, or even greater importance was cod, often fished on the North Sea and Atlantic, dried to make stockfish, and imported as an important staple, particularly during fast and Lent. Many freshwater fish were also of great dietary or economic importance, such as salmon, eel, pike and bream. Cattle rearing was very widespread in Scandinavia, especially Denmark, where the Black Death had left huge field areas untended and well-suited for grazing. The majority of meat produced was consumed by the local population, but an export market for high-grade beef slowly built up after the 1360s, and had by the 17th century reached well over 100,000 animals per year. All this cattle meant not just meat, but also great quantities of dairy products, which consisted mostly of soured milk drinks, various cheeses and, also a major export product, butter. ===Northern France=== Typical of the Northern French kitchen were the potages and broths, and French chefs excelled in the preparation of meat, fish, roasts, and the sauces that were considered appropriate to each dish. The use of dough and pastry, which was fairly popular in Britain at the time, was almost completely absent from recipe collections with the exception of a few pies. Nor were there any forms of dumplings or the fritters that were so popular in Central Europe. A common Northern French habit was to name dishes after famous and often exotic places and people. A specialty among finer French chefs was the preparation of so-called parti-colored dishes. These mimicked the late medieval fashion of wearing clothing with two colors contrasting one another on either side of the garment, a fashion that survived in the costumes of court jesters. The common Western European "white dish" (blanc manger) had a northern French variant where one side was colored bright red or blue. Another recipe in Du fait de cuisine from 1420 described an entremet consisting of a roasted boar's head with one half colored green and the other golden yellow. ===Southern France=== The basic food in most of the region is still wheat bread, olives, olive oil, wine, cheese, and the occasional piece of meat or fish. The Muslim conquest of Sicily and southern Spain was highly influential on the cuisine by introducing new plants like lemons, pomegranates, eggplants and spices such as saffron. The coloring of food and many other cooking techniques were passed on by the Arab invaders to their European possessions and were gradually spread to regions further north. The cuisine of southern France, corresponding roughly to the extent of Occitania, had far more in common with Italian and Catalan cooking than with northern French cuisine. Ingredients that distinguished southern cooking included sugar, walnut oil, chickpeas, pomegranates and lemons, all of which were grown locally. While pomegranate seeds were occasionally used to decorate dishes in France and England, flavoring dishes with pomegranate juice was a practice unique to the Occitan areas. The use of butter and lard was rare, salted meat for frying was common, and the preferred methods of cooking tended to be dry roasting, frying, or baking. For the latter, a trapa, a portable oven that was filled with food and buried in hot ashes, was often used. Dishes still common today, like escabeche, a vinegar-based dish, and aillade (aioli), a garlic sauce (still made in Toulouse with walnut oil), were well-established in the Late Middle Ages. Evidence of influence from Muslim Spain can be found in recipes for matafeam, a Christian version of the originally Hispano-Jewish Shabbat stew adafina, but with pork rather than lamb. And, Raymonia (Occitan; Ital: Romania) is based on the Arabic Rummaniya, a chicken bruet with pomegranate juice, ground almonds, and sugar. Only one recipe collection is positively identified as being from southern France. The Modus viaticorum preparandorum et salsarum is a collection of 51 recipes. It was written ca. 1380-90 in Latin with occasional words in Occitan. The Modus contains a Salsa de cerpol (Wild thyme sauce) and a Cofiment anguille (Confit of eel), which appear nowhere else but in Occitania.[15] Some dietary details have been extrapolated from Vatican archives from 1305–78 when Avignon was the seat of the Avignon Papacy. Though the lifestyles of the papal courts could often be very luxurious, the Vatican account books of the daily alms given to the poor describe some of what lower class food in the region was like. The food that was handed out to the needing consisted mainly of bread, legumes, and some wine. These were occasionally supplemented with cheese, fish, olive oil and meat of low quality. Montpellier, located on in Languedoc only a few miles from the coast, was a major center for trade, education in medicine, and was famous for its espices de chamber or "parlor confections", a term for sweets such as candied aniseed and ginger. The confectionery from the town was so renowned that its market value was twice as high as that of similar products from other towns. Montpellier was also well known for its spices and the wines with which they were flavored, like the ubiquitous hypocras. ===Iberia=== The basic food in most of the region is still wheat bread, olives, olive oil, wine, cheese, and the occasional piece of meat or fish. The Muslim conquest of Sicily and southern Spain was highly influential on the cuisine by introducing new plants like lemons, pomegranates, eggplants and spices such as saffron. The coloring of food and many other cooking techniques were passed on by the Arab invaders to their European possessions and were gradually spread to regions further north. The Iberian Peninsula has a highly varied geography with a central Meseta, a vast, flat plateau, surrounded on all sides by mountain ranges and cut off from the rest of Europe by the Pyrenees. This meant that several distinct cultures co-existed on the peninsula with several unique cuisines. Since Ancient times it had been a colony of several Mediterranean cultures. The Phoenicians introduced the cultivation of olives. The Greeks brought the Malvasia grape, founding a wine industry that would become renowned in the Middle Ages. The Roman Empire, of which the peninsula was the westernmost outpost, that had the biggest impact on Iberian cuisine. After the collapse of Roman rule, Visigothic invaders conquered most of the modern day Spain and Portugal in the 5th century. The Visigoths took on many Roman customs, like the focus on vegetables, and used Latin for official purposes. The invasions of North African Muslims and the establishment of Al-Andalus that gave Iberian cuisine its unique nature. The Muslims brought with them the highly refined cuisine influenced by Arab courts in the Middle East. The center of this Arab civilization was Baghdad, at the time one of the largest cities in the world. The new rulers introduced many new customs and foodstuffs; goblets made of glass rather than metal, savory meat dishes cooked with fruit, spices and herbs like cinnamon, mastic, caraway, sesame and mint and the use of ground almonds or rice as thickeners and a fondness for adding tangy liquids like verjuice, tamarind and the juice of bitter oranges to produce a distinctly sweet-sour taste. The impact can clearly be seen in the multitude of Arab loanwords in Spanish; naranja "orange", azúcar ("sugar"), alcachofa ("artichoke"), azafrán ("saffron") and espinaca ("spinach"), many of which eventually spread to other languages in Europe. The Spanish Muslims established the sequences of dishes which was to permeate the entire continent and which is still forms the basis for many modern European meals; soup followed by meat dishes and finished off with sweets. It also believed that escabeche, a vinegar-based dish, could very well be of Arab-Persian origin, though this has been contested. One of the earliest medieval cookbooks in a language other than Latin was Libre de Sent Soví ("The Book of Saint Sophia"). A majority of its recipes call for bitter oranges, rose water and cider to achieve the popular tangy flavor of late medieval cuisine. It contains many fish recipes, but surprisingly enough, no mention of shellfish, which must have been one of the major food sources in the Catalan coastal regions. The typical medieval white dish (manjar blanco) seems to have appeared first in Catalonia in the 8th century and eventually evolved into a type of sweet pudding. While poorly represented in cookbooks, the most common food for the general population, other than the regular staples of bread, wine, garlic, onion and olive oil, included eggs, lamb, beef, kid and bacon. The Jewish population of Al-Andalus, the Sephardic Jews, developed their cuisine in close contact with Christians and Muslims. Influences went in both directions and lasted even after the expulsions and forced conversions of the Jewish population that followed the Reconquista. Among the specialties was adafina (from Arabic al dafina "the buried treasure"), a meat dish that was prepared by burying it in hot coals on the day before the Shabbat. Jewish fish pie dishes have survived in Spanish cuisine as empanadas de pescado. ===Italy=== The basic food in most of the region is still wheat bread, olives, olive oil, wine, cheese, and the occasional piece of meat or fish. The Muslim conquest of Sicily and southern Spain was highly influential on the cuisine by introducing new plants like lemons, pomegranates, eggplants and spices such as saffron. The coloring of food and many other cooking techniques were passed on by the Arab invaders to their European possessions and were gradually spread to regions further north. The lucrative Mediterrenean trade in spices, silk and other luxuries from Africa and Asia were shipped on the galleys of the powerful city-states of Genoa, Venice and Florence, making them phenomenally rich. Medieval Italy, meaning primarily the northern Italian Peninsula, was one of the few regions in medieval Europe where the distinction between nobility and prosperous commoners were more or less irrelevant, the result of a significant, rich and self-conscious middle class. This meant that the level of culinary refinement and diversity was especially great when compared to the rest of the continent. Italian cuisine was, and still is, better described as a multitude of highly varied regional cuisines, each with long traditions and their own specialties. Italian dishes can therefore be considered either traditional or imported. Being the hub of a vast trade network meant that there was greater access to foreign luxuries to influence the local cooking. Still, there was a great deal of conservatism and in general far more of local Italian foodstuffs were exported to the New World than the other way around, though the impact of important products such as vanilla, corn, kidney beans, and of course, the tomato, which had a considerable impact on the cooking south of Naples, even if this transition took some time. Many Italian staples and internationally recognized favorites were invented and refined during the Late Middle Ages and the early Renaissance; pasta was on everyone's dinner plate by the 13th century, though it was commonly made out of rice flour rather than durum wheat; pizza, the medieval Italian term for "pie", and tortes came in many varieties with a wide range of toppings, ranging from marzipan, and custards to chicken, eel, or even hemp; polenta made from French green lentils or barley; risotto; and a myriad of local or regional variants of sausage and cheese which was eaten by more or less everyone. As early as the Middle Ages, the cheeses, in particular, appear to have been highly specialized, from a fresh Tuscan to an aged Milanese from Tadesca, wrapped and shipped in tree bark. Medieval Italians also used eggs to a higher degree than many other regions, and the recipe collections describe herb omelettes (herboletos) and frittatas. Grapes as tasty morsels and lemons as a cooking ingredient was ubiquitous and, of course, olive oil of every conceivable kind was the cooking fat of choice in all regions, including the north, for dressing salads, frying, seasoning, marinading and preserving meats. ===Byzantine Empire=== The culinary traditions of Roman times lived on in the Byzantine empire. Inherited from Greek traditions was the use of olives and olive oil, wheat bread, and plenty of fish. These would very often be served or prepared with garós, the Greek term for garum, a sauce made out of fermented fish that was so popular that it more or less replaced salt as the common food flavoring. ====Arab Influence==== The Byzantine kitchen was also influenced by Arab cuisine from which it imported the use of eggplants and oranges. ====Seafood==== Seafood was very popular and included tuna, lobster, mussels, oysters, murena, and carp. ====Black Sea Influence==== Around the 11th century the habit of eating roe and caviar was also imported from the Black Sea region. ====Dairy, Nuts & Fruits==== Dairy products were consumed in the form of cheese (particularly feta), and nuts and fruits such as dates, figs, grapes, pomegranates, and apples. ====Meats==== The choice of meats were lamb, and several wild animals like gazelles, wild asses, and suckling young in general. Meat was often salted, smoked or dried. ====Drinks==== Wine was popular, like elsewhere around the Mediterranean, and it was the drink of choice among the higher social classes, where sweet wines like Muscat or Madeira/Malmsey were popular. Among the lower classes, the common drink tended to be vinegar mixed with water. ====Fasts and Lent==== Like all Christian societies the Byzantines had to abide by the dietary restrictions of the church, which meant avoiding meats (and preferably general excesses) on Wednesdays and Fridays and during fast and Lent. ====Desserts==== The Byzantine empire also became quite famous for its desserts, which included biscuits, rice pudding, quince marmalade, rose sugar and many types of non-alcoholic beverages. The most common sweetener was honey, with sugar extracted from sugar cane being reserved for those who could afford it. ====Lower Class Diet==== The food of the lower classes was mostly vegetarian and limited to olives, fruit, onions, and the occasional piece of cheese, or stews made from cabbage and salted pork. The standard meal of a shoemaker was described in a Byzantine poem, one of the Prodromic Poems, as consisting of some cooked foods and an omelette followed by hot salted pork with an unspecified garlic dish. ==Types of Food== Fruit was readily combined with meat, fish and eggs. The recipe for Tart de brymlent, a fish pie from the recipe collection Forme of Cury, includes a mix of figs, raisins, apples and pears with fish (salmon, codling or haddock) and pitted damson plums under the top crust. It was considered important to make sure that the dish agreed with contemporary standards of medicine and dietetics. This meant that food had to be "tempered" according to its nature by an appropriate combination of preparation and mixing certain ingredients, condiments and spices; fish was seen as being cold and moist, and best cooked in a way that heated and dried it, such as frying or oven baking, and seasoned with hot and dry spices; beef was dry and hot and should therefore be boiled; pork was hot and moist and should therefore always be roasted. In some recipe collections, alternative ingredients were assigned with more consideration to the humoral nature than what a modern cook would consider to be similarity in taste. In a recipe for quince pie, cabbage is said to work equally well, and in another turnips could be replaced by pears.[37] ===Cerals=== The period between c. 500 and 1300 saw a major change in diet that affected most of Europe. More intense agriculture on an ever-increasing acreage resulted in a shift from animal products, like meat and dairy, to various grains and vegetables as the staple of the majority population. ====Breads==== Before the 14th century bread was not as common among the lower classes, especially in the north where wheat was more difficult to grow. A bread-based diet became gradually more common during the 15th century and replaced warm intermediate meals that were porridge- or gruel-based. Leavened bread was more common in wheat-growing regions in the south, while unleavened flatbread of barley, rye or oats remained more common in northern and highland regions, and unleavened flatbread was also common as provisions for troops. ====Grains==== The most common grains were rye, barley, buckwheat, millet, and oats. ====Rice==== Rice remained a fairly expensive import for most of the Middle Ages and was grown in northern Italy only towards the end of the period. ====Wheat, Flour & Bread==== Wheat was common all over Europe and was considered to be the most nutritious of all grains, but was more prestigious and thus more expensive. The finely sifted white flour that modern Europeans are most familiar with was reserved for the bread of the upper classes. As one descended the social ladder, bread became coarser, darker, and its bran content increased. In times of grain shortages or outright famine, grains could be supplemented with cheaper and less desirable substitutes like chestnuts, dried legumes, acorns, ferns, and a wide variety of more or less nutritious vegetable matter. One of the most common constituents of a medieval meal, either as part of a banquet or as a small snack, were sops, pieces of bread with which a liquid like wine, soup, broth, or sauce could be soaked up and eaten. Grain, either as bread crumbs or flour, was also the most common thickener of soups and stews, alone or in combination with almond milk. ====Porridge==== Another common sight at the medieval dinner table was the frumenty, a thick wheat porridge often boiled in a meat broth and seasoned with spices. Porridges were also made of every type of grain and could be served as desserts or dishes for the sick, if boiled in milk (or almond milk) and sweetened with sugar. ====Baked Goods==== Pies filled with meats, eggs, vegetables, or fruit were common throughout Europe, as were turnovers, fritters, doughnuts, and many similar pastries. By the Late Middle Ages biscuits (cookies in the U.S.) and especially wafers, eaten for dessert, had become high-prestige foods and came in many varieties. ====Bakers==== The importance of bread as a daily staple meant that bakers played a crucial role in any medieval community. Bread consumption was high in most of Western Europe by the 14th century. Estimates of bread consumption from different regions are fairly similar: around 1 to 1.5 kilograms (2.2 to 3.3 lb) of bread per person per day. Among the first town guilds to be organized were the bakers', and laws and regulations were passed to keep bread prices stable. The English Assize of Bread and Ale of 1266 listed extensive tables where the size, weight, and price of a loaf of bread were regulated in relation to grain prices. The baker's profit margin stipulated in the tables was later increased through successful lobbying from the London Baker's Company by adding the cost of everything from firewood and salt to the baker's wife, house, and dog. Since bread was such a central part of the medieval diet, swindling by those who were trusted with supplying the precious commodity to the community was considered a serious offense. Bakers who were caught tampering with weights or adulterating dough with less expensive ingredients could receive severe penalties. This gave rise to the "baker's dozen": a baker would give 13 for the price of 12, to be certain of not being known as a cheat. ===Fruits and Vegetables=== While grains were the primary constituent of most meals; vegetables such as cabbage, beets, onions, garlic and carrots were common foodstuffs. Many of these were eaten daily by peasants and workers, but were less prestigious than meat. The cookbooks, intended mostly for those who could afford such luxuries, which appeared in the late Middle Ages, contained only a small number of recipes using vegetables as the main ingredient. The lack of recipes for many basic vegetable dishes, such as potages, has been interpreted not to mean that they were absent from the meals of the nobility, but rather that they were considered so basic that they did not require recording. ====Carrots==== Carrots were available in many variants during the Middle Ages: among them a tastier reddish-purple variety and a less prestigious green-yellow type. ====Legumes==== Various legumes, like chickpeas, fava beans and peas were also common and important sources of protein, especially among the lower classes. With the exception of peas, legumes were often viewed with some suspicion by the dietitians advising the upper class, partly because of their tendency to cause flatulence but also because they were associated with the coarse food of peasants. ====Fruits==== Fruit was popular and could be served fresh, dried, or preserved, and was a common ingredient in many cooked dishes. Since sugar and honey were both expensive, it was common to include many types of fruit in dishes that called for sweeteners of some sort. The fruits of choice in the south were lemons, citrons, bitter oranges (the sweet type was not introduced until several hundred years later), pomegranates, quinces, and, of course, grapes. Farther north, apples, pears, plums, and strawberries were more common. Figs and dates were eaten all over Europe, but remained rather expensive imports in the north. Common and often basic ingredients in many modern European cuisines like potatoes, kidney beans, cacao, vanilla, tomatoes, chili peppers and maize were not available to Europeans until the late 15th century after European contact with the Americas, and even then it often took considerable time for the new foodstuffs to be accepted by society at large. ===Dairy=== ====Milk==== Milk was an important source of animal protein for those who could not afford meat. It would mostly come from cows, but milk from goats and sheep was also common. Plain fresh milk was not consumed by adults except the poor or sick, and was usually reserved for the very young or elderly. Poor adults would sometimes drink buttermilk or whey or milk that was soured or watered down. Fresh milk was overall less common than other dairy products because of the lack of technology to keep it from spoiling. On occasion it was used in upper-class kitchens in stews, but it was difficult to keep fresh in bulk and almond milk was generally used in its stead. ====Cheese==== Cheese was far more important as a foodstuff, especially for common people, and it has been suggested that it was, during many periods, the chief supplier of animal protein among the lower classes. Many varieties of cheese eaten today, like Dutch Edam, Northern French Brie and Italian Parmesan, were available and well known in late medieval times. There were also whey cheeses, like ricotta, made from by-products of the production of harder cheeses. Cheese was used in cooking for pies and soups, the latter being common fare in German-speaking areas. ====Butter==== Butter, another important dairy product, was in popular use in the regions of Northern Europe that specialized in cattle production in the latter half of the Middle Ages, the Low Countries and Southern Scandinavia. While most other regions used oil or lard as cooking fats, butter was the dominant cooking medium in these areas. Its production also allowed for a lucrative butter export from the 12th century onward. ===Meats=== While all forms of wild game were popular among those who could obtain it, most meat came from domestic animals. Domestic working animals that were no longer able to work were slaughtered but not particularly appetizing and therefore were less valued as meat. ====Beef==== Beef was not as common as today because raising cattle was labor-intensive, requiring pastures and feed, and oxen and cows were much more valuable as draught animals and for producing milk. ====Mutton & Lamb==== Mutton and lamb were fairly common, especially in areas with a sizeable wool industry, as was veal. ====Pork==== Far more common was pork, as domestic pigs required less attention and cheaper feed. Domestic pigs often ran freely even in towns and could be fed on just about any organic waste, and suckling pig was a sought-after delicacy. Just about every part of the pig was eaten, including ears, snout, tail, tongue, and womb. Intestines, bladder and stomach could be used as casings for sausage or even illusion food such as giant eggs. ====Other animals==== Among the meats that today are rare or even considered inappropriate for human consumption are the hedgehog and porcupine, occasionally mentioned in late medieval recipe collections. Rabbits remained a rare and highly prized commodity. In England, they were deliberately introduced by the 13th century and their colonies were carefully protected. Further south, domesticated rabbits were commonly raised and bred both for their meat and fur. They were of particular value for monasteries, because newborn rabbits were allegedly declared fish (or, at least, not-meat) by the church and therefore they could be eaten during Lent. ====Fowl==== A wide range of birds were eaten, including swans, peafowl, quail, partridge, storks, cranes, larks, linnets and other songbirds that could be trapped in nets, and just about any other wild bird that could be hunted. Swans and peafowl were domesticated to some extent, but were only eaten by the social elite, and more praised for their fine appearance as stunning entertainment dishes, entremets, than for their meat. As today, geese and ducks had been domesticated but were not as popular as the chicken, the fowl equivalent of the pig. Curiously enough the barnacle goose was believed to reproduce not by laying eggs like other birds, but by growing in barnacles, and was hence considered acceptable food for fast and Lent. ====Economy==== Meats were more expensive than plant foods. Though rich in protein, the calorie-to-weight ratio of meat was less than that of plant food. Meat could be up to four times as expensive as bread. Fish was up to 16 times as costly, and was expensive even for coastal populations. This meant that fasts could mean an especially meager diet for those who could not afford alternatives to meat and animal products like milk and eggs. It was only after the Black Death had eradicated up to half of the European population that meat became more common even for poorer people. The drastic reduction in many populated areas resulted in a labor shortage, meaning that wages shot up. It also left vast areas of farmland untended, making them available for pasture and putting more meat on the market. ====Fish and seafood==== Although less prestigious than other animal meats, and often seen as merely an alternative to meat on fast days, seafood was the mainstay of many coastal populations. "Fish" to the medieval person was also a general name for anything not considered a proper land-living animal, including marine mammals such as whales and porpoises. Also included were the beaver, due to its scaly tail and considerable time spent in water, and barnacle geese, due to the belief that they developed underwater in the form of barnacles. Such foods were also considered appropriate for fast days. Especially important was the fishing and trade in herring and cod in the Atlantic and the Baltic Sea. The herring was of unprecedented significance to the economy of much of Northern Europe, and it was one of the most common commodities traded by the Hanseatic League, a powerful north German alliance of trading guilds. Kippers made from herring caught in the North Sea could be found in markets as far away as Constantinople. While large quantities of fish were eaten fresh, a large proportion was salted, dried, and, to a lesser extent, smoked. Stockfish, cod that was split down the middle, fixed to a pole and dried, was very common, though preparation could be time-consuming, and meant beating the dried fish with a mallet before soaking it in water. A wide range of mollusks including oysters, mussels and scallops were eaten by coastal and river-dwelling populations, and freshwater crayfish were seen as a desirable alternative to meat during fish days. Compared to meat, fish was much more expensive for inland populations, especially in Central Europe, and therefore not an option for most. Freshwater fish such as pike, carp, bream, perch, lamprey, and trout were common. ===Drinks=== ====Water==== In the Middle Ages, no one drank water due to concerns over purity, medical recommendations and its low prestige value made it less favored, and alcoholic beverages were always preferred. They were seen as more nutritious and beneficial to digestion than water, with the invaluable bonus of being less prone to putrefaction due to the alcohol content. ====Wine==== Wine was consumed on a daily basis in most of France and all over the Western Mediterranean wherever grapes were cultivated. Further north it remained the preferred drink of the bourgeoisie and the nobility who could afford it, and far less common among peasants and workers. The drink of commoners in the northern parts of the continent was primarily beer or ale. Wine was commonly drunk and was also regarded as the most prestigious and healthy choice. According to Galen's dietetics it was considered hot and dry but these qualities were moderated when wine was watered down. Unlike water or beer, which were considered cold and moist, consumption of wine in moderation (especially red wine) was, among other things, believed to aid digestion, generate good blood and brighten the mood. The quality of wine differed considerably according to vintage, the type of grape and more importantly, the number of grape pressings. The first pressing was made into the finest and most expensive wines which were reserved for the upper classes. The second and third pressings were subsequently of lower quality and alcohol content. Common folk usually had to settle for a cheap white or rosé from a second or even third pressing, meaning that it could be consumed in quite generous amounts without leading to heavy intoxication. For the poorest (or the most pious), watered-down vinegar (similar to Ancient Roman posca) would often be the only available choice. The aging of high quality red wine required specialized knowledge as well as expensive storage and equipment, and resulted in an even more expensive end product. Judging from the advice given in many medieval documents on how to salvage wine that bore signs of going bad, preservation must have been a widespread problem. Even if vinegar was a common ingredient, there was only so much of it that could be used. In the 14th century cookbook Le Viandier there are several methods for salvaging spoiling wine; making sure that the wine barrels are always topped up or adding a mixture of dried and boiled white grape seeds with the ash of dried and burnt lees of white wine were both effective bactericides, even if the chemical processes were not understood at the time. Spiced or mulled wine was not only popular among the affluent, but was also considered especially healthy by physicians. Wine was believed to act as a kind of vaporizer and conduit of other foodstuffs to every part of the body, and the addition of fragrant and exotic spices would make it even more wholesome. Spiced wines were usually made by mixing an ordinary (red) wine with an assortment of spices such as ginger, cardamom, pepper, grains of paradise, nutmeg, cloves and sugar. These would be contained in small bags which were either steeped in wine or had liquid poured over them to produce hypocras and claré. By the 14th century, bagged spice mixes could be bought ready-made from spice merchants. ====Juices==== Juices, as well as wines, of a multitude of fruits and berries had been known at least since Roman antiquity and were still consumed in the Middle Ages: pomegranate, mulberry and blackberry wines, perry, and cider which was especially popular in the north where both apples and pears were plentiful. Medieval drinks that have survived to this day include prunellé from wild plums (modern-day slivovitz), mulberry gin and blackberry wine. ====Mead==== Many variants of mead have been found in medieval recipes, with or without alcoholic content. However, the honey-based drink became less common as a table beverage towards the end of the period and was eventually relegated to medicinal use. Mead has often been presented as the common drink of the Slavs. This is partially true since mead bore great symbolic value at important occasions. When agreeing on treaties and other important affairs of state, mead was often presented as a ceremonial gift. It was also common at weddings and baptismal parties, though in limited quantity due to its high price. In medieval Poland, mead had a status equivalent to that of imported luxuries, such as spices and wines. ====Kumis==== Kumis, the fermented milk of mares or camels, was known in Europe, but as with mead was mostly something prescribed by physicians. ====Milk==== Plain milk was not consumed by adults except the poor or sick, being reserved for the very young or elderly, and then usually as buttermilk or whey. Fresh milk was overall less common than other dairy products because of the lack of technology to keep it from spoiling. ====Tea and Coffee==== Tea and coffee, both made from plants found in the Old World, were popular in East Asia and the Muslim world during the Middle Ages. However, neither of these non-alcoholic social drinks were consumed in Europe before the late 16th and early 17th century. ====Beer==== While wine was the most common table beverage in much of Europe, this was not the case in the northern regions where grapes were not cultivated. Those who could afford it drank imported wine, but even for nobility in these areas it was common to drink beer or ale, particularly towards the end of the Middle Ages. In England, the Low Countries, northern Germany, Poland and Scandinavia, beer was consumed on a daily basis by people of all social classes and age groups. By the mid-15th century, barley, a cereal known to be somewhat poorly suited for breadmaking but excellent for brewing, accounted for 27% of all cereal acreage in England. However, the heavy influence from Arab and Mediterranean culture on medical science (particularly due to the Reconquista and the influx of Arabic texts) meant that beer was often heavily disfavored. For most medieval Europeans, it was a humble brew compared with common southern drinks and cooking ingredients, such as wine, lemons and olive oil. Even comparatively exotic products like camel's milk and gazelle meat generally received more positive attention in medical texts. Beer was just an acceptable alternative and was assigned various negative qualities. The intoxicating effect of beer was believed to last longer than that of wine, but it was also admitted that it did not create the "false thirst" associated with wine. Though less prominent than in the north, beer was consumed in northern France and the Italian mainland. Perhaps as a consequence of the Norman conquest and the travelling of nobles between France and England, one French variant described in the 14th century cookbook Le Menagier de Paris was called godale (most likely a direct borrowing from the English "good ale") and was made from barley and spelt, but without hops. In England there were also the variants poset ale, made from hot milk and cold ale, and brakot or braggot, a spiced ale prepared much like hypocras. Before the widespread use of hops, gruit, a mix of various herbs, had been used. Gruit had the same preserving properties as hops, though less reliable depending on what herbs were in it, and the end result was much more variable. Another flavoring method was to increase the alcohol content, but this was more expensive and lent the beer the undesired characteristic of being a quick and heavy intoxicant. Hops may have been widely used in England in the tenth century; they were grown in Austria by 1208 and in Finland by 1249, and possibly much earlier. Before hops became popular as an ingredient, it was difficult to preserve this beverage for any time, and so, it was mostly consumed fresh. It was unfiltered, and therefore cloudy, and likely had a lower alcohol content than the typical modern equivalent. Quantities of beer consumed by medieval residents of Europe, as recorded in contemporary literature, far exceed intakes in the modern world. For example, sailors in 16th century England and Denmark received a ration of 1 imperial gallon (4.5 L; 1.2 US gal) of beer per day. Polish peasants consumed up to 3 litres (0.66 imp gal; 0.79 US gal) of beer per day. In the Early Middle Ages beer was primarily brewed in monasteries, and on a smaller scale in individual households. By the High Middle Ages breweries in the fledgling medieval towns of northern Germany began to take over production. Though most of the breweries were small family businesses that employed at most eight to ten people, regular production allowed for investment in better equipment and increased experimentation with new recipes and brewing techniques. These operations later spread to the Netherlands in the 14th century, then to Flanders and Brabant, and reached England by the 15th century. Hopped beer became very popular in the last decades of the Late Middle Ages. In England and the Low Countries, the per capita annual consumption was around 275 to 300 litres (60 to 66 imp gal; 73 to 79 US gal), and it was consumed with practically every meal: low alcohol-content beers for breakfast, and stronger ones later in the day. When perfected as an ingredient, hops could make beer keep for six months or more, and facilitated extensive exports. In Late Medieval England, the word beer came to mean a hopped beverage, whereas ale had to be unhopped. In turn, ale or beer was classified into "strong" and "small", the latter less intoxicating, regarded as a drink of temperate people, and suitable for consumption by children. As late as 1693, John Locke stated that the only drink he considered suitable for children of all ages was small beer, while criticizing the apparently common practice among Englishmen of the time to give their children wine and strong alcohol. By modern standards, the brewing process was relatively inefficient, but capable of producing quite strong alcohol when that was desired. One recent attempt to recreate medieval English "strong ale" using recipes and techniques of the era (albeit with the use of modern yeast strains) yielded a strongly alcoholic brew with original gravity of 1.091 (corresponding to a potential alcohol content over 9%) and "pleasant, apple-like taste". ===Herbs, spices and condiments=== Spices were among the most luxurious products available in the Middle Ages, the most common being black pepper, cinnamon (and the cheaper alternative cassia), cumin, nutmeg, ginger and cloves. They all had to be imported from plantations in Asia and Africa, which made them extremely expensive, and gave them social cachet such that pepper for example was hoarded, traded and conspicuously donated in the manner of gold bullion. It has been estimated that around 1,000 tons of pepper and 1,000 tons of the other common spices were imported into Western Europe each year during the late Middle Ages. The value of these goods was the equivalent of a yearly supply of grain for 1.5 million people. ====Saffron and Turmeric==== While pepper was the most common spice, the most exclusive (though not the most obscure in its origin) was saffron, used as much for its vivid yellow-red color as for its flavor, for according to the humours, yellow signified hot and dry, valued qualities; turmeric provided a yellow substitute, and touches of gilding at banquets supplied both the medieval love of ostentatious show and Galenic dietary. ====Modern Obscurity==== Among the spices that have now fallen into obscurity are grains of paradise, a relative of cardamom which almost entirely replaced pepper in late medieval north French cooking, long pepper, mace, spikenard, galangal and cubeb. Sugar, unlike today, was considered to be a type of spice due to its high cost and humoral qualities. Few dishes employed just one type of spice or herb, but rather a combination of several different ones. Even when a dish was dominated by a single flavor it was usually combined with another to produce a compound taste, for example parsley and cloves or pepper and ginger. ====Common==== Common herbs such as sage, mustard, and parsley were grown and used in cooking all over Europe, as were caraway, mint, dill and fennel. Many of these plants grew throughout all of Europe or were cultivated in gardens, and were a cheaper alternative to exotic spices. Mustard was particularly popular with meat products and was described by Hildegard of Bingen (1098–1179) as poor man's food. While locally grown herbs were less prestigious than spices, they were still used in upper-class food, but were then usually less prominent or included merely as coloring. Anise was used to flavor fish and chicken dishes, and its seeds were served as sugar-coated comfits. ====Sour Tastes==== Surviving medieval recipes frequently call for flavoring with a number of sour, tart liquids. Wine, verjuice (the juice of unripe grapes or fruits) vinegar and the juices of various fruits, especially those with tart flavors, were almost universal and a hallmark of late medieval cooking. In combination with sweeteners and spices, it produced a distinctive "pungeant, fruity" flavor. ====Almonds==== Equally common, and used to complement the tanginess of these ingredients, were (sweet) almonds. They were used in a variety of ways: whole, shelled or unshelled, slivered, ground and, most importantly, processed into almond milk. This last type of non-dairy milk product is probably the single most common ingredient in late medieval cooking and blended the aroma of spices and sour liquids with a mild taste and creamy texture. ====Salt==== Salt was ubiquitous and indispensable in medieval cooking. Salting and drying was the most common form of food preservation and meant that fish and meat in particular were often heavily salted. Many medieval recipes specifically warn against oversalting and there were recommendations for soaking certain products in water to get rid of excess salt. Salt was present during more elaborate or expensive meals. The richer the host, and the more prestigious the guest, the more elaborate would be the container in which it was served and the higher the quality and price of the salt. Wealthy guests were seated "above the salt", while others sat "below the salt", where salt cellars were made of pewter, precious metals or other fine materials, often intricately decorated. The rank of a diner also decided how finely ground and white the salt was. Salt for cooking, preservation or for use by common people was coarser; sea salt, or "bay salt", in particular, had more impurities, and was described in colors ranging from black to green. Expensive salt, on the other hand, looked like the standard commercial salt common today. ===Sweets and desserts=== The term "dessert" comes from the Old French desservir, "to clear a table", literally "to un-serve", and originated during the Middle Ages. It would typically consist of dragées and mulled wine accompanied by aged cheese, and by the Late Middle Ages could also include fresh fruit covered in sugar, honey or syrup and boiled-down fruit pastes. Sugar, from its first appearance in Europe, was viewed as much as a drug as a sweetener; its long-lived medieval reputation as an exotic luxury encouraged its appearance in elite contexts accompanying meats and other dishes that to modern taste are more naturally savoury. There was a wide variety of fritters, crêpes with sugar, sweet custards and darioles, almond milk and eggs in a pastry shell that could also include fruit and sometimes even bone marrow or fish. German-speaking areas had a particular fondness for krapfen: fried pastries and dough with various sweet and savory fillings. Marzipan in many forms was well known in Italy and southern France by the 1340s and is assumed to be of Arab origin. Anglo-Norman cookbooks are full of recipes for sweet and savory custards, potages, sauces and tarts with strawberries, cherries, apples and plums. The English chefs also had a penchant for using flower petals such as roses, violets, and elder flowers. An early form of quiche can be found in Forme of Cury, a 14th-century recipe collection, as a Torte de Bry with a cheese and egg yolk filling. In northern France, a wide assortment of waffles and wafers was eaten with cheese and hypocras or a sweet malmsey as issue de table ("departure from the table"). The ever-present candied ginger, coriander, aniseed and other spices were referred to as épices de chambre ("parlor spices") and were taken as digestibles at the end of a meal to "close" the stomach. Like their Muslim counterparts in Spain, the Arab conquerors of Sicily introduced a wide variety of new sweets and desserts that eventually found their way to the rest of Europe. Just like Montpellier, Sicily was once famous for its comfits, nougat candy (torrone, or turrón in Spanish) and almond clusters (confetti). From the south, the Arabs also brought the art of ice cream making that produced sorbet and several examples of sweet cakes and pastries; cassata alla Siciliana (from Arabic qas'ah, the term for the terra cotta bowl with which it was shaped), made from marzipan, sponge cake and sweetened ricotta and cannoli alla Siciliana, originally cappelli di turchi ("Turkish hats"), fried, chilled pastry tubes with a sweet cheese filling. 32b40fa3c17d143cdf96c9ea985f8b1cbf4676de 0 40 80 79 2015-04-02T02:17:57Z Mad cat 5345298 1 revision imported wikitext text/x-wiki The Fourteen Holy Helpers are a group of saints venerated together in [[Roman Catholicism]] because their intercession is believed to be particularly effective, especially against various diseases. This group of Nothelfer ("helpers in need") originated in the 14th century at first in the [[Rhineland]], largely as a result of the epidemic (probably of bubonic plague) that became known as the [[Black Death]]. At the heart of the fourteen were three virgin martyrs: [[Saint Margaret]] with the dragon [[Saint Barbara]] with the tower [[Saint Catherine]] with the wheel those are the three holy maids. Protection from the Plague *[[Saint Christopher]] *[[Saint Giles]] *[[Saint Sebastian]] *[[Saint Roch]] *[[Nicholas of Tolentine]] *[[Rosalia in Palermo]] Help with headaches *[[Saint Dennis]] Help with Ills of the Throat *[[Saint Blaise]] Help with Abdominal Maladies *[[Saint Elmo]] Fever *Saint Barbara Epilepsy *[[Saint Vitus]] Patron of Physicians *[[Saint Pantaleon]] Temptation on the Deathbed *[[Sain Cyriacus]] Sudden and Unprovided-for Death *Saint Christopher *Saint Barbara *Saint Catherine Good Confession *[[Saint Giles]] Healer of Family troubles *[[Saint Eustace]] Protection for Domestic Animals *Saint George *Saint Elmo *Saint Pantaleon *Saint Vitus Safe Childbirth *Saint Margaret For one or another of the saints in the original set, [[Anthony the Anchorite]], [[Leonard of Noblac]], [[Saint Nicholas]], [[Saint Sebastian]], [[Oswald the King]], [[Pope]] [[Sixtus II]], [[Saint Apollonia]], [[Dorothea of Caesarea]], [[Wolfgang of Regensburg]] or [[Saint Roch]] were sometimes substituted. In [[France]] an extra "helper" is added, the [[Virgin Mary]]. 19aece1b08bfb3cb634cdb9370c96073eb131ca9 0 41 82 81 2015-04-02T02:18:11Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Friars often served as nurses to [[Doctors]], helped in last rites, more educated that clergy, great preachers, often died as they were more physically active with parishioners, and chose a life of poverty. ac13a2c254f0bdf48fd1980ed493bd386c4639ad 0 42 84 83 2015-04-02T02:18:17Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Gabriele de Mussis reported serpents and toads fell from the sky, entered homes, and poison inhabitants before eating them. Both were considered [[causes of black death]]. 83633e23bf8a3789417157c32cd68ee0234e084a 0 43 86 85 2015-04-02T02:18:23Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Galanism referred to dietary regiments, insisted that proper diet along with the Hippocratic "six non-naturals". ==6 Non-Naturals== The six non-naturals are: *air *exercise and rest *sleep and walking *passions *repletion and evacuation These were keys to maintain the sound bodily constitution that would strengthen one against disease. ==Foods== ===Bad Foods=== Foods that were hot and wet were seen as a poison to the body. These included: *fruits and vegetables *boiled, fatty, and fried meats *spicy food *acidic or bitter *milk *fish ===Good Foods=== Foods that were cold and dry were considered healthy. Anything that was easily digested and quickly flowed out the body. Practitioners would use natural laxatives, but experts had to determine which were good as many were wet. ==Notes== Other bad things *Baths *sex (though Muslims allowed moderation) *sweaty exercise *fear, anger, despair, sadness (believe to open the body to pestilence ==Treatments== People were encourage to releasing humors through blood letting and cleansing bowel movement fa1025f7b910fe24bbc18eda99d9f3767d78f2d8 0 44 88 87 2015-04-02T02:18:31Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Garlic interferes with the clotting process, which when mixed with a wound or vinegar, causes constant bleeding. Won't kill a vampire, but will weaken them and could affect their magic if they have enough wounds. 8bb93d933ab83bb6b9b0a811558504601d1d336b 0 45 90 89 2015-04-02T02:18:37Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Geoffroi was born June 5th, 1332. Geoffroi is the youngest and newest member to the [[Templars of New]]. His family comes from [[Arras, France]]. Like his fellow Templars, he was trained since a young age as a [[Templar Hunter]]. He came from a very loving home, with his father training him on hunting [[Vampires]] and his mother telling him fantastic stories. The stories his mother told him enabled him to train hard. He often envisioned himself a great hero. His mother would often say that when he wasn't training, he was dreaming. He got a lot of positive reinforcement from his parents, which he is seen as a showoff. His family was in the wool industry, owning several farms. He has several brothers and sisters, but he is the oldest. Growing up, his closest friend was a girl named [[Natacha]]. As they grew older, they became closer, and before leaving to become a Templar, he proposed to her. He keeps a scarf she gave him around his wrist. He smells it often. She is unaware that he is a Vampire hunter. His hard work has paid off, and at the age of 16, was allowed to join the Templars. Being the rookie, he tries extra hard to show what he can do; leaving him seen as rash and impulsive. He always wants to charge in head first. In truth, he wants to earn the respect of the others, but believes showing his skills as a combatant is the way to do it. He also desires to make himself known to [[Pope Clement VI]]. When it comes to battle, he prefers his [[Damascus Steel Sword]] with [[Shield]]. He is very capable fighter, though he thinks he is the best of the group, and is vocal about it. He also lives for the kill, with each vampire turned to ash, he makes a marking in his [[Stake]] with his [[Dagger]]. His great fear is dying in battle. He lives for battle, but wants to see Natacha once more. Because of his fear, he tends to try even harder. ==Zodiac Personalities== ===Monkey=== Monkeys enjoy games and puzzles especially and like to show off their problem solving skills to their peers. Few signs enjoy their own accomplishments as much as Monkeys do. They are often both intelligent and creatively talented in some way, making it easy for them to impress others from a distance, but it is Monkey’s wit and charm that draw others to them for the long haul. This is a mostly cheerful sign that cares more about being happy than they care about what others think about them. Monkeys lose interest quickly, though, and are often already planning their next move before they have completed their last one. Monkeys have a strong confidence in themselves and their ability to solve problems, and this will be with them from early on. However, the early boost they get in life eventually evens out by early adulthood, a time when many Monkeys find that strategies that have worked in their youth no longer have the same effect. Monkeys have to make an impression on people. They cannot go unnoticed. When not getting the attention they desire, it is not uncommon for Monkeys to become loud and audacious. It is simply more important to them to be noticed than to worry about the kind of impression they make. ===Gemini=== Gemini are curious, opinionated, and extremely social. Geminis are famous for their love of talking, but it’s not just to hear themselves do it. Geminis love conversation because they love to be with friends and share ideas. This is a very curious sign that just can’t stay out of other people’s business. ===Seal=== If there is one word that defines people born under the sign of the Seal it is “excitement”. This is a sign that needs to be mentally challenged on a regular basis. Whether that challenge comes from studying their latest favorite subject or simply trying to outwit others, these are highly social individuals that always have a lot going on. Seals are know-it-alls, but not because they care to impress others, they simply love facts and love to talk, so naturally they often have a lot to share. With all of their vast knowledge and ability to figure out new things quickly, others are often surprised at how disorganized and messy a Seal can be. Members of this sign absolutely hate being bogged down with maintenance tasks such as cleaning, paying the bills, or even reading all of their mail. If a Seal exercises it is because they like the expression of energy and the way it makes them feel, not because they should be doing it for their health. Seals are very intelligent, but can have a hard time fitting into society. They aren’t rebels, they just want to live each moment as it comes. The worst thing in the world for this sign is the possibility of missing out on a unique experience. To Seals, the world is a fascinating place with endless mysteries to explore. Boredom is like a prison for them, where they feel trapped and desperate to break out. Luckily they stay busy and social enough to avoid feeling bored most of the time. ==45 Master characters== Hermes/The Fool ==Story Ideas== Natacha rejects what he becomes and leaves him before they go to England. Later, she is a Vampire and wants to kill him, blaming Geoffroi for her becoming a monster. ==Reading== # Moon - Growing up, he was a dreamer # XoP - Has learned everything he can, he's ready to start a new path (rookie) # QoP - He's has trained hard as a child and is now ready to show his skills # 4oC - To be a hero # 7oP - Harvest - He is now ready to put his skills to the test # AoP - Using his new developed skills against his enemy # PoW - A rookie wanting to use his skills for the Church # 2oC - A new member of the Templar Five # 3oP - Satisfaction in skill # 8oP - Focus on being a Templar # KoC - He's a virgin, afraid of dying in battle, dreams of girls # Empress - Devote Catholic # 5oS - Battle read at a moments notice # World - Conceited, thinks highly of self, Ego # 3oW - He's impulsive, desires things to happen quickly # 6oW - His need for great success. A. Inner circle (3, 8, 9, 14) Core self/Direct role in story KoC - He has accomplished much on his path and deserves his placement, but he does come off as a bit arrogant or egotistical He has trained hard but is still wet behind the ears. He has a high value in himself, and brags about it often. B. 1 Circle (2, 3, 5, 8) Path he is on koW - He's very excited by what is happening in life and likes he's a part of the Templars of New He has trained hard and worked hard, and wants to show what he can do and earn the respect of others. He proud of his place amongst the Templars C. 2 circle (7, 8, 9, 10) Personal Feelings Judgement - He is where he should be. He desires to earn the respect and admiration of the Pope and the other Templars. He knows this is where he belongs D. 3 circle (9, 12, 14, 15) Self Image (how he sees himself) 5oP - He finds value in his religious faith. He values his skill in combat and thinks highly of himself. He is deeply religious, and he's impulsive. E. 4 Circle (3, 4, 13, 14) Outward self (How others view him) 4oC - He is being given an opportunity to really become a warrior within the group He is dedicated and ready for battle at any moment, which also shows as thinking he's better than others. F. Outer Circle (1, 6, 11, 16) Obstacles (What weights heaviest on his mind, what holds him back) Hanging Man - Narrow focus and single minded He has always dreamed of his chance to defeat the vampires. He is concerned about becoming a man, but doesn't see his quest for glory is his undoing. Hubris. He is narrow minded. ebe297eddb14c4485f9446edadf8e2630b56bdd0 0 46 92 91 2015-04-02T02:18:49Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Gold has the unique ability to absorb magical energy. But only holy magic users can use it and requires more steps. [[Alchemists]] don't know this but know it can be done, and believe they can do it, but they lack the magic. 26ac0397660d64ff3ac617d40a58229a4bb1d323 0 47 94 93 2015-04-02T02:18:54Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Government tend to have little ability to manage resources. [[Kings]] often had little power. Governments tried to restrict gatherings, including funerals in order to prevent contamination. They also tried to minimized the use of church bells, prohibited wearing black by mourners, required graves to be 6 feet deep. These restrictions put the City Council into conflict with local [[Clergy]] quarreled when the council forbid religious procession. As the plague continued, the Government hired [[Guards]], [[Corpse Carries]], [[Gravediggers]], [[Street Cleaners]], [[Executioners]], and public health personal. These included [[Physicians]], [[Surgeons]], and [[Nurses]]. e90d4b31cd41da92870a86ab602eb9f413e9bc0e 0 48 96 95 2015-04-02T02:19:01Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Prior to the plague, Gravediggers were part of [[Physicians]] and [[Apothecary]] [[Guilds]], tipping them with deceased clothing was customary. Many Gravediggers were arrogant because they knew the importance of their job during the epidemic. 1a9e9d2a4d9183cdfd43e0e03e1de91539106229 0 49 98 97 2015-04-02T02:19:16Z Mad cat 5345298 1 revision imported wikitext text/x-wiki The Great Conjunction of Saturn, Jupiter, and Mars (happens every 960 year) happened at 1pm on March 23rd 1345 - believed to [[cause black death]]. The Great Conjunction is referred to as a Triple Conjunction. While it can be seen in the night sky as a bright object, scientifically has no effect on the Earth. However, it does affection one of the [[Five Elements]], which affects magic. It affects [[Gravitational Magic]] or [[Attraction]]. db2c4e2d86ebfd7e9481728cc3ca3e71e7cd7dcb 0 50 100 99 2015-04-02T02:19:24Z Mad cat 5345298 1 revision imported wikitext text/x-wiki The Great Famine of [[1315]]–[[1317]] (occasionally dated 1315–[[1322]]) was the first of a series of large scale crises that struck [[Europe]] early in the fourteenth century. Most of continental Europe (extending east to [[Russia]] and south to [[Italy]]) and [[Great Britain]] were affected. The famine caused millions of deaths over an extended number of years and marked a clear end to the period of growth and prosperity from the eleventh to thirteenth centuries. The Great Famine started with bad weather in spring 1315. Universal crop failures lasted through 1316 until the summer harvest in 1317, and Europe did not fully recover until 1322. The period was marked by extreme levels of crime, disease, mass death, and even cannibalism and infanticide. The crisis had consequences for the Church, state, European society, and for future calamities to follow in the fourteenth century. Famines were a familiar occurrence in Medieval Europe. In France during the fourteenth century alone, famines occurred in [[1304]], [[1305]], [[1310]], 1315–1317 (the Great Famine), [[1330]]–[[1334]], [[1349]]–[[1351]], [[1358]]–[[1360]], [[1371]], [[1374]]–[[1375]] and [[1390]]. In England, famine-years included 1315–1317, [[1321]], [[1351]], and [[1369]]. For most people there was often not enough to eat and life expectancy was relatively short since many children died. According to records of the royal family of the Kingdom of England, among the best cared for in society, the average life expectancy in 1276 was 35.28 years. Between 1301 and 1325 during the Great Famine it was 29.84, while between 1348 and 1375, during the Black Death and subsequent plagues, it dropped to only 17.33. ==Climate and Population== During the Medieval Warm Period (the period prior to 1300) the population of Europe had exploded, reaching levels that were not matched again in some places until the nineteenth century. However, the yield ratios of wheat (the number of seeds one could eat per seed planted) had been dropping since 1280 and food prices had been climbing. In good weather the ratio could be as high as 7:1, while during bad years as low as 2:1 – that is, for every seed planted, two seeds were harvested, one for next year's seed, and one for food. By comparison, modern farming has ratios of 30:1 or more. ==Great Famine== In the spring of 1315, unusually heavy rain began in much of Europe. It continued to rain throughout the spring and summer, and the temperature remained cool. These conditions caused widespread crop failures. The [[straw]] and [[hay]] for the animals could not be cured and there was no fodder for the [[livestock]]. The price of food began to rise, doubling in England between spring and midsummer. [[Salt]], the only way to cure and preserve meat, was difficult to obtain because it was more difficult to extract through evaporation in the wet weather; its price rose from 30 to 40 [[shillings]]. Because of the general poverty, even lower-than-average harvests meant some people would go hungry. In [[Lorraine]], wheat prices increased by 320% and [[peasants]] could no longer afford [[bread]]. Stores of [[grain]] for long-term emergencies were limited to the [[lords]] and [[nobles]]. People began to harvest wild edible [[roots]], [[plants]], [[grasses]], [[nuts]], and [[bark]] in the forests. In the spring of 1316, it continued to rain on a European population deprived of energy and reserves to sustain itself. All segments of society from nobles to peasants were affected, but especially the peasants who represented 95% of the population and who had no reserve food supplies. To provide some measure of relief, [[draft animals]] were butchered, seed grain was consumed, children were abandoned to fend for themselves (see "Hansel and Gretel"), and some elderly people voluntarily refused food in order to provide nourishment needed for the younger generation to survive. The chroniclers of the time wrote of many incidents of cannibalism. The height of the famine was reached in 1317 as the wet weather continued. Finally, in the summer the weather returned to its normal patterns. By then, however, people were so weakened by diseases such as pneumonia, bronchitis, and tuberculosis, and so much of the seed stock had been eaten, that it was not until 1325 that the food supply returned to relatively normal conditions and the population began to increase again. Historians debate the toll, but it is estimated that 10–25% of the population of many cities and towns died. ==Geography== The Great Famine was restricted to Northern Europe, including the [[British Isles]], northern [[France]], the Low Countries, [[Scandinavia]], [[Germany]], and western [[Poland]]. It also affected some of the Baltic states, except for the far eastern Baltic that was only affected indirectly. The famine was bounded in the south by the Alps and the Pyrenees. ==Consequences== ===Cultural=== Medieval Europe in the fourteenth century had already experienced widespread social violence, and even acts then punishable by death such as rape and murder were demonstrably far more common (especially relative to the population) compared to modern times.[2] The famine led to a stark increase in crime, even among those not normally inclined to criminal activity, who would resort to any means to feed themselves or their family.[2] After the famine, Europe took on a tougher and more violent edge; it had become an even less amicable place than during the twelfth and thirteenth centuries.[2] This could be seen across all segments of society, perhaps the most striking in the way warfare was conducted in the fourteenth century during the Hundred Years' War, where chivalry was tossed aside, as opposed to the twelfth and thirteenth centuries when nobles were more likely to die by accident in tournament games than on the field of battle.[2] The famine also undermined confidence in Medieval governments, which failed to deal with its resulting crises. ===Population=== The Great Famine marked a clear end to an unprecedented period of population growth that had started around 1050. Although some believe growth had already been slowing down for a few decades, the famine was undoubtedly a clear end of high population growth. The Great Famine would later have consequences for future events in the fourteenth century, such as the Black Death when an already weakened population would be struck again. ===Ireland=== The Great Famine coincided with, and greatly influenced, the Bruce campaign in Ireland - the attempt of [[Edward of Bruce]], a younger brother of [[Robert the Bruce]] of [[Scotland]], to make himself [[High King of Ireland]]. At first the Irish/Scottish alliance seemed unstoppable, winning battle after battle and gaining control of most of [[Ireland]] in less than a year, seemingly on the verge of driving the Anglo-Norman settlers out of Ireland altogether. The famine hit Ireland hard in 1317 and had stricken most of the country, making it difficult for Edward to provide food to most of his men. He never regained momentum and was defeated and killed in the [[1318]] Battle of Faughart, ending the last organized effort in many centuries to end English rule in Ireland. The famine certainly had a significant part in this outcome. ==Notes== With the Volcanic Eruption of Mount Tarawera, New Zealand, this delayed the Vampire attack by several years. They knew the eruption would cause havoc on the weather and would kill people. 424ecf780c425613b2d3e8bca8e91354974023b9 0 51 102 101 2015-04-02T02:19:31Z Mad cat 5345298 1 revision imported wikitext text/x-wiki ==Greater Guilds== Including: *[[Physicians]] *[[Goldsmiths]] *[[Apothecaries]] *[[Bankers]] *Long-distance [[Merchants]] *[[Lawyers]] and [[Judges]] ==Lesser Guilds== Including: *building trades *cloth production and sales *local businessmen *[[Artists]] and [[Craftsmen]] b772da61488fd17780dc8883161162add524e4e9 0 52 104 103 2015-04-02T02:19:38Z Mad cat 5345298 1 revision imported wikitext text/x-wiki When the [[Black Death]] arrived in [[Avignon]] in [[1348]], physicians fled the city, However, Chauliac stayed on, treating plague patients and documenting symptoms meticulously. He claimed to have been himself infected and survived the disease. Through his observations, Chauliac distinguished between the two forms of the disease, the Bubonic Plague and the Pneumonic Plague. As a precautionary measure, he advised [[Pope Clement]] to keep a fire burning continuously in his chamber and to keep visitors out. The plague was recognized as being contagious although the agent of contagion was unknown; as treatment Chauliac recommended air be purified, venesection (bleeding), and healthy diet. The outbreak of plague and widespread death was blamed on Jews, who were heretics, and in some areas were believed to have poisoned wells; Chauliac fought against this idea, using science to declare the theory untrue. 5dbb6ac9d8db1f9f1cb8c6ba441b7474de10358e 0 53 106 105 2015-04-02T02:19:47Z Mad cat 5345298 1 revision imported wikitext text/x-wiki ==Colour== ===Blonde=== showing physical weakness and indifference.They may seem impressionable and easy but in reality, they have the strongest consciousness, a great memory, this hair color reflects youthfulness, obedience and naivete. ===Black=== without curls shows a person that is melancholic and looks calm. She is pessimistic and transmits her dark ideas all around. Curly hair shows joy and affection. ===Brown=== looks susceptibility and a romantic character, love of travel and adventure, these people have a strong character, and liberal ideas often they are indifferent. ===Dark Brown=== silky hair shows a preatty and attractive nature, with a power of seduction. These people are sensible, love the company they are with, are proud and confident. ===Brown=== coarse, show an independent nature, not very sensitive, indifferent. They are responsible (good financial handling), reliable and usually more harworking than others. ===Dark Red=== they definitely look courageously and often dark red-haired people are quarrelsome, skeptical and angry. They possess great physical energy and an almost brutal force. Bright red hair looks intelligent, sensitive, lucid spirit. If the hair is silky, it shows a loving nature , lively and passionate. If the skin is white it shows imagination, poetic character, romantic, art and music lover. Pale red hair looks stylish but they have a lack of firmness. ==Notes== Man with a hairy figure is sentimental, he has strength, energy, power and love sports and exercises outdoor. Man with no hair is a cunning man, diplomat, clever, he has tact in business, intelligent, his spirit is dominating the field. cf53093650ee2feb759cd92a80a2b7ddc176e075 0 54 108 107 2015-04-02T02:19:54Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Holy magic is a [[Catalyst Magic]] that comes with its own power, but helps enhance [[Light Magic]] and [[Dark Magic]] to a greater power. Catalyst magic is required to do advanced spells. Holy magic is used by people of power and clergy. It requires a belief of people in a specific person or organization. The [[Catholic Church]] have some powerful mages, specifically the [[Pope]]. It uses peoples hopes and joy as a means of power. When it is direct towards a person or group, it can be very powerful. However, it can be indirect towards a group or person based on reaction towards an event, but is less powerful. The [[Vampires]] used the plague as a way to diminish the power of the church, clergy, and royalty to make an invasion easier. The Templars were a holy order and had the belief of the people, and were in turn good holy mages. With the demise of the Templar, the [[10 Templars]] have weak Holy magic. It helps that the Pope puts faith in them, and they believe in each other, but beyond that, they are a unknown. Requires belief in self and a belief from others. b54c69edc05fc7c2554ab6de771c4f108e64c0c0 0 55 110 109 2015-04-02T02:20:02Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Honorius II, [[Pope]] from 15 December [[1124]] to 13 February [[1130]]. b10767ded8e6bbc9f17a254c9d509d249d21405e 0 56 112 111 2015-04-02T02:20:11Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Horses in the Middle Ages differed in size, build and breed from the modern horse, and were, on average, smaller. They were also more central to society than their modern counterparts, being essential for war, agriculture, and transport. Consequently, specific types of horse developed, many of which have no modern equivalent. While an understanding of modern horse breeds and equestrianism is vital for any analysis of the medieval horse, researchers also need to consider documentary (both written and pictorial) and archaeological evidence. Horses in the Middle Ages were rarely differentiated by breed, but rather by use. Significant technological advances in equestrian equipment, often introduced from other cultures, allowed for significant changes in both warfare and agriculture. In particular, improved designs for the solid-treed saddle as well as the arrival of the stirrup, horseshoe and horse collar were significant advances in medieval society. During the decline of the [[Roman Empire]] and the Early Middle Ages, much of the quality breeding stock developed during the classical period was lost due to uncontrolled breeding and had to be built up again over the following centuries. ==Destrier== The destrier is the best-known war horse of the medieval era. It carried knights in battles, tournaments, and jousts. It was described by contemporary sources as the Great Horse, due to its significance. These horses were usually stallions, bred and raised from foalhood specifically for the needs of war. They had powerful hindquarters, able to easily coil and spring to stop, spin, turn or sprint forward. They also had a short back and well-muscled loin, strong bone, and a well-arched neck. From medieval art, the head of the destrier appears to have had a straight or slightly convex profile, strong, wide jaw, and good width between the eyes. Traits: *Renowned and admired for its capabilities in war *well trained *required to be strong *fast and agile *Highly prized *uncommon *Good for Joust *Often referred to as "Great Horse" A 14th-century writer described them as "tall and majestic and with great strength". Being a subjective term, it gives no firm information about its actual height or weight, but since the average horse of the time was 12 to 14 hands (48 to 56 inches (120 to 140 cm)), thus a "great horse" by medieval standards might appear small to our modern eyes. While highly prized by knights and men-at-arms, the destrier was not very common. Most knights and mounted men-at-arms rode other war horses, such as coursers and rounceys. These three types of horse were often referred to generically as chargers. It is probable that the modern Percheron draft breed may be a descendant in part from the Destrier, though it is probably taller and heavier than the Destrier. Stallions were often used as war horses in Europe due to their natural aggression and hot-blooded tendencies. A thirteenth century work describes destriers “biting and kicking’ on the battle field and “in the heat of battle, war horses were often seen fighting each other.” ==Coursers== A courser is a swift and strong horse, frequently used during the Middle Ages as a warhorse. It was ridden by knights and men-at-arms. *Preferred for hard battle *Light, fast and strong *They were valuable **Not as costly as the Destrier *Frequently for hunting The courser was more common than the destrier, and preferred for hard battle as they were light, fast and strong. They were valuable horses, but less expensive than the highly prized destrier. Another horse commonly ridden during war was the rouncey, which was an all-purpose horse. This is a catch-all description of a good cavalry horse during the Middle Ages. According to at least one recent book on the subject on medieval war horses, this was the most common type horse used in warfare. Coursers were steady, long winded horses. They wouldn’t be as refined or well trained as a Destrier, but then the Courser didn’t cost as much either. In today’s modern era, we’d refer to the Courser as an endurance horse, hunters or working ranch horses. ==Rouncey== The term rouncey (also spelt rouncy or rounsey) was used during the Middle Ages to refer to an ordinary, all-purpose horse. They were used for riding, but could also be trained for war. It was not unknown for them to be used as pack horses. *General-purpose *Could be a riding horse **Or trained as a war horse *Commonly used by: **Squires **Men-at-arms **Poorer Knights *Wealthy Knights could keep them for their retinue *vs Destriers: good for swift pursuit *Sometimes used as a pack horse, never as a cart horse. This term usually described the general purpose combined work/riding horses. rouncies were common grade horses of no particular breeding or training except that they were indispensable in getting from point A to point B and did the bulk of muscle work people called upon horses to perform another name they are referred to is as Hackneys or Hack Horses. ==Palfrey== *Expensive in Price **same as a destrier *Popular with nobles and high ranked knights for: **riding **hunting **ceremonial use This was a well bred horse that was used for general purposes such as riding, war and travel. In the Middle Ages the Palfrey were often gaited horses, but this was not an absolute requirement. If you were a person of substance in the middle ages, this was the horse you’d most likely own. Very finely bred mules were often bred for ladies or clergy and called Palfreys. These horses were also called Jennets or Jenet (Fr.) f96198d5459c928de75fb8d71063a869a1597173 0 57 114 113 2015-04-02T02:20:24Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Monastic infirmaries were models for early hospitals as they were staffed by religious men and women, mostly [[Nuns]]. Monasteries tended to be better built and were cleaner than most other building, more hygienic. They were better supplied with food and medical supplies than typical residential location. Despite their being a hospital, the plague affected members of the Monastery, losing 45.1% of their population. In light of the plague, women were expected to procreate than be unfruitful within the cloister. 74025cd158eef11b2f8ca5f83e0569d16971f1ed 0 58 116 115 2015-04-02T02:20:34Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Humans had evolved to its present form several thousand years ago and propagated across the world, adapting to their environment and became different from one another to create different races. When [[Vampyrs]] emerged from their underground habitat, they found humans as a great food source and discovered that they could be transformed into [[Vampires]]. Since that time, Vampyrs and Vampires have mostly remained in secret with a few exceptions: [[Thrall]] – Humans addicted to Vamp blood [[Worshipers]] – [[Pagan]] worshipers that view Vamps as Gods. [[Witches]] – Uses magic for their own end, often using [[Unholy Magic]] and [[Encapsulate Magic]] to further their end. Vampires tend to ignore them, a few exceptions. [[Slaves]] – Humans captured by Vamps to serve them 56e75dc4c6e30b28ee043e7505d7085292f15e5a 0 59 118 117 2015-04-02T02:20:41Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Janusz was born January 3rd, 1322. Is the oldest member of the [[Templar of New]]. He is married and has two children, neither who are old enough to fight. Wife is aware of what he does. His family owns bakeries throughout the [[Netherlands]]. Wife is expecting another child. Janusz is highly intelligent, maybe the smarted of the Templars of New. Often times he over analyzes a situation. He spends much time thinking about his wife, writing to her every chance he gets. He hates to be a part from her, but does so because he understands the greater good of what he is doing. He finds strength in her love. Along with his over analytical nature, he is very timid. He tends to worry the most, but when given an order, he works past it and does what is needed of him. This, with his love of his wife being his first priority, leaves him as the least effective member of the team. Though Jacques defends him in saying that he is no less valuable as any other. He come from a loving family, that taught him a great sense of responsibility to family. He is well trained as a fighter, but he fears that he may not be as good as he needs to be. While he is not a coward, he would be the first to suggest an alternate strategy or possibly misread a situation. ==Zodiac Personalities== ===Dog=== Dog are respectful, helpful, and sincere. Dogs are great listeners who are always there for those they care about. This is a very loyal and faithful sign and one who can be counted on to always have your back or keep your darkest secrets. Dogs are true humanitarians at heart. They long to see the world live up to their ideals and are easily upset by acts of injustice. It is true that Dogs care more about people than they do about money, power, or success. One of Dog’s greatest strengths is being able to inspire confidence in other people. They are often the “rock” that stands when others can’t or won’t, always there to lend a helping hand. For all of the responsibility that Dogs put on themselves it’s no surprise that they tend to get stressed out easily. Dogs are often anxious, restless, and worried. They feel the weight of the world on their backs and have trouble relaxing. ===Capricorn=== Capricorn are responsible, patient, and self-sufficient. They respect self discipline and pride themselves on their resourcefulness and perseverance. When Capricorns put their mind to a goal there is no stopping them. For people so deeply interested in their own success, members of this sign are also surprisingly sympathetic, helpful, and caring. Capricorns enjoy rising to a challenge, whether or not that challenge is their own or a friend’s. This ambitious and dedicated sign likes to put in a good day’s work and earn the respect of others as well as themselves. This is not the most imaginative of the Western Zodiac signs. Instead, Capricorns enjoy playing by the rules, painting by the numbers, and knowing that they have taken all of the recommended steps toward success. They are a great combination of practical ability and ambition. There is little a Capricorn can’t do when they dedicate themselves to a goal. However, Capricorns can also overwork themselves to the point where they are wasting a lot of energy instead of stepping back and looking at challenges from a different angle. Feeling “stuck” is the worst case scenario for Capricorns, and usually means they need to take a break. ===Boxer=== Faithful, idealistic, and resourceful, those born under the Primal Zodiac sign of Boxer are ambitious individuals who always want to do the right thing. members of this sign strive for personal success within the boundaries of their own moral and ethical codes. Boxers are often traditional and avoid trying new things until they have done their own research. New ideas, techniques, and social roles have to be put to the test before they are accepted as valid. Some believe that Boxers are anxious, paranoid, and distrusting, and indeed they do take quite a bit of caution before partaking in any unusual affairs. It is this quality that often stands out to others, especially those who are more carefree. To a Boxer, being right is more important than being adventurous. While they are willing to walk the longest journeys in order to achieve their goals, they also want to know that the long path is worth walking. To put it another way, Boxers always look before they leap. It’s not just for their own safety and well-being, but also for those who they care for. Boxers are also proud individuals who don’t want to be seen making a mistake. While this personality trait is often advantageous, it can also create a great deal of anxiety, making it difficult for Boxers to make decisions in a timely manner. The ever faithful Dog is likely to get lost in Capricorn’s ambition, thinking he or she is doing the right thing when in reality they are taking it too far. Unfortunately, neither Capricorn nor Dog are good at knowing when to stop. The more success they achieve the less likely they are to listen to others, especially if they truly believe that what they are doing is “good” or “right”. It will be the best intentions that can be the most dangerous in a Boxer’s hands. ==45 Master Characters== Demeter/Nurturer ==Reading== # QoC - Came from a loving environment # Moon - He has a wife with a child on the way, and would rather be with her as it was his dream to be a father. # 8ofC - His thoughts are often on his family and loses focus a lot # 6ofC - He longs to return to be with his wife # 6oS - He wants to leave the Templar 5. # 3oC - He hates the vampires for taking him away from his family. # 5oS - While not wanting to be there, he supports his fellow Templars # Star - He seeks to rid the world of vampires so that mankind can find peace # PoC - He seeks to overcome his fear and worry over battle the vampires, he tends to over analyze # Strength - He knows he has more stength than he shows. # Death - He's afraid of not being the man he needs to be to fight against the vampires. # 2oC - He has more faith in love than anything else # AoP - His sense of fear interfers with his intelligence and his ability to fight # KoS - Highly intelligent # 4oC - He dreams of what he wants rather than accept what is before him. He has a chance to defend his home and yet he rather leave it behind. # Justice - Too focused on the past and future, not taking the present into clarity A. Inner circle (3, 8, 9, 14) Core self/Direct role in story He is highly intelligent, probably the smartest of the 10. He often overanalyzes a situation, due to him wanting to be with his wife again. He uses her as strength to fight the vampires. B. 1 Circle (2, 3, 5, 8) Path he is on He rather be with his wife than to be with the Templars, though while he is here, he will fight them. C. 2 circle (7, 8, 9, 10) Personal Feelings While he is with the Templar's, he fights with them, trying to destroy them all. He is timid and overanalyzes things, which makes him worry a lot. He works past it to do what he must. D. 3 circle (9, 12, 14, 15) Self Image (how he sees himself) He is highly intelligent but over analyzes the situation. He loves his wife and wants nothing more than to be with her. E. 4 Circle (3, 4, 13, 14) Outward self (How others view him) His need to be with his family gets in the way of being effective in the group. F. Outer Circle (1, 6, 11, 16) Obstacles (What weights heaviest on his mind, what holds him back) He came from a loving home and married a wonderful girl, yet he is forced to fight this way. He fears that he is not the man he needs to be to help out, and often thinks of his wife than the matter at hand 986a081e7c716a5db013fcf5c6badc11cda2b778 0 60 120 119 2015-04-02T02:23:05Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Prior to the [[Second Plague Pandemic]], [[Jews]] were hated and resented. This was mostly due to the belief by [[Catholics]] and [[Protestants]] of the Jews being responsible for the death of their Lord and Savior, [[Jesus Christ]]. Jews were seen as blind, hard-hearted, and evil for remaining wit their faith. Jews were forbidden to attend any [[Universities]]. Jews were generally [[Doctors]] or [[Money Lenders]]. [[Christians]] were suspicious of doctors and distrusting of money lenders. Over time, there were myths built up about [[Jewish customs]] that were unfounded. Such as [[Germany]] believing that Jewish men menstruate as women do, that their matzo bread was made with human blood, and that they captured Christian children so they could cook and eat them. As the plague swept across Europe in the mid-14th century, annihilating nearly half the population, Jews were taken as scapegoats, in part because better hygiene among Jewish communities and isolation in the ghettos meant in some places that Jews were less affected. Accusations spread that Jews had caused the disease by deliberately poisoning wells. During the time of the plague, the [[Catholic Church]] urged citizens not to hurt the Jews. [[Monarchs]], [[Nobles]], and [[City Patricians]] opposed [[Anti-Jewish mob violence]], though this was more for maintaining order rather than helping a minority. In [[1290]], [[King Edward I]] banished Jews from [[England]]. In [[1306]], [[King Philip IV]] of [[France]] arrested and seized the property of the Jews. [[Charles IV]] forbade anti-Jewish violence but granted immunity to the attackers and raided the spoils from destroyed communities ==Related Death== ===1348=== ====April==== Toulon, [[France]] - Jewish quarter was sacked, and forty Jews were murdered in their sleep. Corpses were dragged to the streets and violated. ====September==== 21: Bern, Chillon, [[Zurich]] - Castle of Chillon on Lake Geneva, Jews under torture admitted to being given poison to place in wells around [[Venice]]. ===1349=== ====January==== 9 - 16: Basel, [[Switzerland]] - The [[Guilds]] brought up charges against the Jews accusing them of poisoning the wells. Despite an attempted defense by the town council, 600 Jews together with the rabbi were burned to death. One hundred and forty children were taken from their parents and forcible baptized. The victims were left unburied, the cemetery destroyed and the synagogue turned into a church. The remaining [[Jews]] were expelled and not readmitted until 1869. ====February==== 14: Strasbourg, [[Germany]] (now France) - Earlier that month, a riot ensued in the town after corn prices fell. The Jews were accused of a conspiracy. The mayor and some members of the city council had voted against the action and were removed from office by the tradesmen. The entire Jewish population (2000) was dragged to the cemetery and burned to death. Only those who accepted [[Christianity]] were allowed to live. The new council voted that Jews could not return for 100 years and their property and possessions were divided amongst the burghers. Within six months Emperor Charles IV pardoned the town council for the murders. Twenty years later, Jews were re-admitted. ====March==== 1: Worms, Germany - Riots broke out in the town. Many Jews fled to Heidelberg, others in desperation set fire to their homes or were murdered. An estimated 420 people died that day. Their property was seized by the town. 21: Erfurt, Germany - After a mob marched into the Jewish quarter carrying a flag with a cross, the Jews tried to defend themselves. Over a hundred Jews were killed and much of the ghetto burned. Death varies from 100 - 3000. Some Jews set fire to their homes and possessions and perished in the flames before they could be lynched. ====May==== Jewish communities in [[Carcassonne]], [[Narbonne]], and La Baume were slaughtered 17: [[Barcelona]] Jewish Quarters plundered ====August==== 23: [[Cologne]], Germany - As the riots began, many of the residents took shelter in the synagogue. When it was attacked as well, the Jews inside set fire to it rather then be taken by the mob outside. Most of those who had not taken refuge in the synagogue were also murdered. Their property was confiscated by the Church, with the municipality and the Count of Juelich each fighting over their share. 24: Mayence, Germany & Breslau, Germany - After a mob marched into the Jewish quarter of Mayence carrying a flag with a cross, three hundred young Jews tried to defend themselves. Although as many as 200 of the attackers were killed, they soon overcame the defenders. Rather then be converted, the Jews set their houses on fire. 6,000 Jews died and another 4,000 died in Breslau. 9f78577cc402011138d283a87e9a7f75f08eb61b 0 61 122 121 2015-04-02T02:23:13Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Had the Bubonic plague in 1347 been successful without interrupt, the vampire army would attack in 1369. f612f37cddd49a9f228bd8b0f65de6b17fc57cb3 0 62 124 123 2015-04-02T02:23:25Z Mad cat 5345298 1 revision imported wikitext text/x-wiki **Delete Page** 3eaa156472cdc43724d2bf7b93db8050318f1cd6 0 63 126 125 2015-04-02T02:23:31Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Many people died alone, not receiving last rights. 20001ee0ea4bff47f35e1ce23b395f0132dd7c60 0 64 128 127 2015-04-02T02:28:55Z Mad cat 5345298 1 revision imported wikitext text/x-wiki The Latin Rule was a document with 72 clauses attributed to [[Bernard de Clairvaux]] ([[1090]]–[[1153]]) and [[Hugues de Payens]]. It is also known as the "Specific Behavior for the Templar Order". It outlines the ideal behavior of a [[Templar]] knight. ==The Primitive Rule== ===Here begins the prologue to the Rule of Temple=== 1. We speak firstly to all those who secretly despise their own will and desire with a pure heart to serve the sovereign king as a knight and with studious care desire to wear, and wear permanently, the very noble armour of obedience. And therefore we admonish you, you who until now have led the lives of secular knights, in which Jesus Christ was not the cause, but which you embraced for human favour only, to follow those whom God has chosen from the mass of perdition and whom he has ordered through his gracious mercy to defend the Holy Church, and that you hasten to join them forever. 2. Above all things, whosoever would be a knight of Christ, choosing such holy orders, you in your profession of faith must unite pure diligence and firm perseverance, which is so worthy and so holy, and is known to be so noble, that if it is preserved untainted for ever, you will deserve to keep company with the martyrs who gave their souls for Jesus Christ. In this religious order has flourished and is revitalised the order of knighthood. This knighthood despised the love of justice that constitutes its duties and did not do what it should, that is defend the poor, widows, orphans and churches, but strove to plunder, despoil and kill. God works well with us and our saviour Jesus Christ; He has sent his friends from the Holy City of Jerusalem to the marches of France and Burgundy, who for our salvation and the spread of the true faith do not cease to offer their souls to God, a welcome sacrifice. 3. Then we, in all joy and all brotherhood, at the request of Master Hugues de Payens<ref>Hugues de Payens was co-founder and first Grand Master of the Order. Payens is a village about eight miles north of Troyes, in the département of Aube. Hugues was connected in some way with the count of Champagne: if not a relative, then probably as one of his officers. </ref>, by whom the aforementioned knighthood was founded by the grace of the Holy Spirit, assembled at Troyes from divers provinces beyond the mountains on the feast of my lord St Hilary<ref>13 January</ref>, in the year of the incarnation of Jesus Christ 1128, in the ninth year after the founding of the aforesaid knighthood. And the conduct and beginnings of the Order of Knighthood we heard in common chapter from the lips of the aforementioned Master, Brother Hugues de Payens; and according to the limitations of our understanding what seemed to us good and beneficial we praised, and what seemed wrong we eschewed. 4. And all that took place at that council cannot be told nor recounted; and so that it should not be taken lightly by us, but considered in wise prudence, we left it to the discretion of both our honourable father lord [[Honorius]] and of the noble patriarch of Jerusalem, Stephen, who knew the affairs of the East and of the Poor Knights of Christ, by the advice of the common council we praised it unanimously. Although a great number of religious fathers who assembled at that council praised the authority of our words, nevertheless we should not pass over in silence the true sentences and judgements which they pronounced. 5. Therefore I, Jean Michel, to whom was entrusted and confided that divine office, by the grace of God served as the humble scribe of the present document by order of the council and of the venerable father Bernard, abbot of Clairvaux. <references /> ===The Names of the Fathers who Attended the Council=== 6. First was Matthew, bishop of Albano, by the grace of God legate of the Holy Church of Rome; R[enaud], archbishop of Reims; H(enri), archbishop of Sens; and then their suffragans: G(ocelin], bishop of Soissons; the bishop of Paris; the bishop of Troyes; the bishop of Orlèans; the bishop of Auxerre; the bishop of Meaux; the bishop of Chalons; the bishop of Laon; the bishop of Beauvais; the abbot of Vèzelay, who was later made archbishop of Lyon and legate of the Church of Rome; the abbot of Cîteaux; the abbot of Pontigny; the abbot of Trois-Fontaines; the abbot of St Denis de Reims; the abbot of St-Etienne de Dijon; the abbot of Molesmes; the above-named B[ernard], abbot of Clairvaux: whose words the aforementioned praised liberally. Also present were master Aubri de Reims; master Fulcher and several others whom it would be tedious to record. And of the others who have not been listed it seems profitable to furnish guarantees in this matter, that they are lovers of truth: they are count Theobald; the count of Nevers; Andrè de Baudemant. These were at the council and acted in such a manner that by perfect, studious care they sought out that which was fine and disapproved that which did not seem right. 7. And also present was Brother Hugues de Payens, Master of the Knighthood, with some of his brothers whom he had brought with him. They were Brother Roland, Brother Godefroy, and Brother Geoffroi Bisot, Brother Payen de Montdidier, Brother Archambaut de Saint-Amand. The same Master Hugues with his followers related to the above-named fathers the customs and observances of their humble beginnings and of the one who said: Ego principium qui et loquor vobis, that is to say: 'I who speak to you am the beginning,' according to one's memory. 8. It pleased the common council that the deliberations which were made there and the consideration of the Holy Scriptures which were diligently examined with the wisdom of my lord H[onorius], pope of the Holy Church of Rome, and of the patriarch of Jerusalem and with the assent of the chapter, together with the agreement of the Poor Knights of Christ of the Temple which is in Jerusalem, should be put in writing and not forgotten, steadfastly kept so that by an upright life one may come to his creator; the compassion of which Lord [is sweeter] than honey when compared with God; whose mercy resembles oine, and permits us to come to Him whom they desire to serve. Per infinita seculorum secula. Amen ===Here Begins the Rule of the Poor Knighthood of the Temple=== 9. You who renounce your own wills, and you others serving the sovereign king with horses and arms, for the salvation of your souls, for a fixed term, strive everywhere with pure desire to hear matins and the entire service according to canonical law and the customs of the regular masters of the Holy City of Jerusalem. 0 you venerable brothers, similarly God is with you, if you promise to despise the deceitful world in perpetual love of God, and scorn the temptations of your body: sustained by the food of God and watered and instructed in the commandments of Our Lord, at the end of the divine office, none should fear to go into battle if he henceforth wears the tonsure. 10. But if any brother is sent through the work of the house and of Christianity in the East—something we believe will happen often—and cannot hear the divine office, he should say instead of matins thirteen paternosters; seven for each hour and nine for vespers. And together we all order him to do so. But those who are sent for such a reason and cannot come at the hours set to hear the divine office, if possible the set hours should not be omitted, in order to render to God his due. ===The Manner in which Brothers should be Received=== 11. If any secular knight, or any other man, wishes to leave the mass of perdition and abandon that secular life and choose your communal life, do not consent to receive him immediately, for thus said my lord St Paul: Probate spiritus si ex Deo sunt. That is to say: 'Test the soul to see if it comes from God.' Rather, if the company of the brothers is to be granted to him, let the Rule be read to him, and if he wishes to studiously obey the commandments of the Rule, and if it pleases the Master and the brothers to receive him, let him reveal his wish and desire before all the brothers assembled in chapter and let him make his request with a pure heart. ===On Excommunicated Knights=== 12. Where you know excommunicated knights to be gathered, there we command you to go; and if anyone there wishes to join the order of knighthood from regions overseas, you should not consider worldly gain so much as the eternal salvation of his soul. We order him to be received on condition that he come before the bishop of that province and make his intention known to him. And when the bishop has heard and absolved him, he should send him to the Master and brothers of the Temple, and if his life is honest and worthy of their company, if he seems good to the Master and brothers, let him be mercifully received; and if he should die in the meanwhile, through the anguish and torment he has suffered, let him be given all the benefits of the brotherhood due to one of the Poor Knights of the Temple. 13. Under no other circumstances should the brothers of the Temple share the company of an obviously-excommunicated man, nor take his own things; and this we prohibit strongly because it would be a fearful thing if they were excommunicated like him. But if he is only forbidden to hear the divine office, it is certainly possible to keep company with him and take his property for charity with the permission of their commander. ===On Not Receiving Children=== 14. Although the rule of the holy fathers allows the receiving of children into a religious life, we do not advise you to do this. For he who wishes to give his child eternally to the order of knighthood should bring him up until such time as he is able to bear arms with vigour<ref>The Templars had no training programme. Brothers were expected to already be skilled in the art of warfare</ref>, and rid the land of the enemies of Jesus Christ. Then let the mother and father lead him to the house and make his request known to the brothers; and it is much better if he does not take the vow when he is a child, but when he is older, and it is better if he does not regret it than if he regrets it. And henceforth let him be put to the test according to the wisdom of the Master and brothers and according to the honesty of the life of the one who asks to be admitted to the brotherhood. <references /> ===On Brothers who Stand Too Long in Chapel=== 15. It has been made known to us and we heard it from true witnesses that immoderately and without restraint you hear the divine service whilst standing. We do not ordain that you behave in this manner, on the contrary we disapprove of it. But we command that the strong as well as the weak, to avoid a fuss, should sing the psalm which is called Venite, with the invitatory and the hymn sitting down, and say their prayers in silence, softly and not loudly, so that the proclaimer does not disturb the prayers of the other brothers. 16. But at the end of the psalms, when the Gloria patri is sung, through reverence for the Holy Trinity, you will rise and bow towards the altar, while the weak and ill will incline their heads. So we command; and when the explanation of the Gospels is read, and the Te deum laudamus is sung, and while all the lauds are sung, and the matins are finished, you will be on your feet. In such a manner we command you likewise to be on your feet at matins and at all the hours of Our Lady. ===On the Brothers' Dress=== 17. We command that all the brothers' habits should always be of one colour, that is white or black or brown. And we grant to all knight brothers in winter and in summer if possible, white cloaks; and no-one who does not belong to the aforementioned Knights of Christ is allowed to have a white cloak, so that those who have abandoned the life of darkness will recognise each other as being reconciled to their creator by the sign of the white habits: which signifies purity and complete chastity. Chastity is certitude of heart and healthiness of body. For if any brother does not take the vow of chastity he cannot come to eternal rest nor see God, by the promise of the apostle who said: Pacem sectamini cum omnibus et castimoniam sine qua nemo Deum videbit. That is to say: 'Strive to bring peace to all, keep chaste, without which no-one can see God. 18. But these robes should be without any finery and without any show of pride. And so we ordain that no brother will have a piece of fur on his clothes, nor anything else which belongs to the usages of the body, not even a blanket unless it is of lamb's wool or sheep's wool. We command all to have the same, so that each can dress and undress, and put on and take off his boots easily.<ref>This was so that they could ready themselves in an emergency with the minimum of delay.</ref> And the Draper or the one who is in his place should studiously reflect and take care to have the reward of God in all the above-mentioned things, so that the eyes of the envious and evil-tongued cannot observe that the robes are too long or too short; but he should distribute them so that they fit those who must wear them, according to the size of each one. 19. And if any brother out of a feeling of pride or arrogance wishes to have as his due a better and finer habit, let him be given the worst. And those who receive new robes must immediately return the old ones, to be given to the squires and sergeants and often to the poor, according to what seems good to the one who holds that office. <references /> ===On Shirts=== 20. Among the other things, we mercifully rule that, because of the great intensity of the heat which exists in the East, from Easter to All Saints, through compassion and in no way as a right, a linen shirt shalt be given to any brother who wishes to wear it. ===On Bed Linen=== 21. We command by common consent that each man shall have clothes and bed linen according to the discretion of the Master. It is our intention that apart from a mattress, one bolster and one blanket should be sufficient for each; and he who lacks one of these may have a rug, and he may use a linen blanket at all times, that is to say with a soft pile. And they will at all times sleep dressed in shirt and breeches and shoes and belts, and where they sleep shall be lit until morning.<ref>The Rule of St Benedict (Chapter 22) required a light to burn in the dormitory all night and this became the custom in all religious communities. </ref> And the Draper should ensure that the brothers are so well tonsured that they may be examined from the front and from behind; and we command you to firmly adhere to this same conduct with respect to beards and moustaches, so that no excess may be noted on their bodies. <references /> ===On Pointed Shoes' and Shoe-Laces=== 22. We prohibit pointed shoes and shoe-laces and forbid any brother to wear them; nor do we permit them to those who serve the house for a fixed term; rather we forbid them to have shoes with points or laces under any circumstances. For it is manifest and well known that these abominable things belong to pagans. Nor should they wear their hair or their habits too long. For those who serve the sovereign creator must of necessity be born within and without through the promise of God himself who said: Estote mundi quia ego mundus sum. That is to say: 'Be born as I am born. ===How They Should Eat=== 23. In the palace, or what should rather be called the refectory, they should eat together. But if you are in need of anything because you are not accustomed to the signs used by other men of religion, quietly and privately you should ask for what you need at table, with all humility and submission. For the apostle said: Manduca panem tuum cum silentio. That is to say: 'Eat your bread in silence.' And the psalmist: Posui ori meo custodiam. That is to say: 'I held my tongue.' That is, 'I thought my tongue would fail me.' That is, 'I held my tongue so that I should speak no ill. ===On the Reading of the Lesson=== 24. Always, at the convent's dinner and supper, let the Holy Scripture be read, if possible. If we love God and all His holy words and His holy commandments, we should desire to listen attentively; the reader of the lesson will tell you to keep silent before he begins to read. ===On Bowls and Drinking Vessels=== 25. Because of the shortage of bowls, the brothers will eat in pairs, so that one may study the other more closely, and so that neither austerity nor secret abstinence is introduced into the communal meal. And it seems just to us that each brother should have the same ration of wine in his cup. ===On the Eating of Meat=== 26. It should be sufficient for you to eat meat three times a week, except at Christmas, All Saints, the Assumption and the feast of the twelve apostles. For it is understood that the custom of eating flesh corrupts the body.<ref>The Cistercians held that rich food increases sexual appetite</ref> But if a fast when meat must be forgone falls on a Tuesday, the next day let it be given to the brothers in plenty. And on Sundays all the brothers of the Temple, the chaplains and the clerks shall be given two meat meals in honour of the holy resurrection of Jesus Christ. And the rest of the household, that is to say the squires and sergeants, shall be content with one meal and shall be thankful to God for it. <references /> ===On Weekday Meals=== 27. On the other days of the week, that is Mondays, Wednesdays and even Saturdays, the brothers shall have two or three meals of vegetables or other dishes eaten with bread; and we intend that this should be sufficient and command that it should be adhered to. For he who does not eat one meal shall eat the other. ===On Friday Meals=== 28. On Fridays, let lenten meat be given communally to the whole congregation, out of reverence for the passion of Jesus Christ; and you will fast from All Saints until Easter, except for Christmas Day, the Assumption and the feast of the twelve apostles. But weak and sick brothers shall not be kept to this. From Easter to All Saints they may eat twice, as long as there is no general fast. ===On Saying Grace=== 29. Always after every dinner and supper all the brothers should give thanks to God in silence, if the church is near to the palace where they eat, and if it is not nearby, in the place itself. With a humble heart they should give thanks to Jesus Christ who is the Lord Provider. Let the remains of the broken bread be given to the poor and whole loaves be kept. Although the reward of the poor, which is the kingdom of heaven, should be given to the poor without hesitation, and the Christian faith doubtless recognises you among them, we ordain that a tenth part of the bread be given to your Almoner. ===On Taking Collation=== 30. When daylight fades and night falls listen to the signal of the bell or the call to prayers, according to the customs of the country, and all go to compline. But we command you first to take collation; although we place this light meal under the arbitration and discretion of the Master. When he wants water and when he orders, out of mercy, diluted wine, let it be given sensibly. Truly, it should not be taken to excess, but in moderation. For Solomon said: Quia vinum facit apostatare sapientes.ÃÃ ÄÄThat is to say that wine corrupts the wise. ===On Keeping Silence=== 31. When the brothers come out of compline they have no permission to speak openly except in an emergency. But let each go to his bed quietly and in silence, and if he needs to speak to his squire, he should say what he has to say softly and quietly. But if by chance, as they come out of compline, the knighthood or the house has a serious problem which must be solved before morning, we intend that the Master or a party of elder brothers who govern the Order under the Master, may speak appropriately. And for this reason we command that it should be done in such a manner.<ref>In all monasteries a brother was chosen to wake the other brothers for both matins and prime. Among the Templars it was usually the Chaplain brother.</ref> 32. For it is written: In multiloquio non effugies peccatum. That is to say that to talk too much is not without sin. And elsewhere: Mors et vita in manibus lingue. That is to say: 'Life and death are in the power of the tongue.' And during that conversation we altogether prohibit idle words and wicked bursts of laughter. And if anything is said during that conversation that should not be said, when you go to bed we command you to say the paternoster prayer in all humility and pure devotion. <references /> ===On Ailing Brothers=== 33. Brothers who suffer illness through the work of the house may be allowed to rise at matins with the agreement and permission of the Master or of those who are charged with that office. But they should say instead of matins thirteen paternosters, as is established above, in such a manner that the words reflect the heart. Thus said David: Psallite sapienter. That is to say: 'Sing wisely.' And elsewhere the same David said: In conspectu Angelorum psallam tibi. That is to say: 'I will sing to you before the angels.' And let this thing be at all times at the discretion of the Master or of those who are charged with that office. ===On the Communal Life=== 34. One reads in the Holy Scriptures: Dividebatur singulis prout cuique opus erat. That is to say that to each was given according to his need. For this reason we say that no-one should be elevated among you, but all should take care of the sick; and he who is less ill should thank God and not be troubled; and let whoever is worse humble himself through his infirmity and not become proud through pity. In this way all members will live in peace. And we forbid anyone to embrace excessive abstinence; but firmly keep the communal life. ===On the Master=== 35. The Master may give to whomsoever he pleases the horse and armour and whatever he likes of another brother, and the brother to whom the given thing belongs should not become vexed or angry: for be certain that if he becomes angry he will go against God. ===On Giving Counsel=== 36. Let only those brothers whom the Master knows will give wise and beneficial advice be called to the council; for this we command, and by no means everyone should be chosen. For when it happens that they wish to treat serious matters like the giving of communal land, or to speak of the affairs of the house, or receive a brother, then if the Master wishes, it is appropriate to assemble the entire congregation to hear the advice of the whole chapter; and what seems to the Master best and most beneficial, let him do it. ===On Brothers Sent Overseas=== 37. Brothers who are sent throughout divers countries of the world should endeavour to keep the commandments of the Rule according to their ability and live without reproach with regard to meat and wine, etc. so that they may receive a good report from outsiders and not sully by deed or word the precepts of the Order, and so that they may set an example of good works and wisdom; above all so that those with whom they associate and those in whose inns they lodge may be bestowed with honour. And if possible, the house where they sleep and take lodging should not be without light at night, so that shadowy enemies may not lead them to wickedness, which God forbids them. ===On Keeping the Peace=== 38. Each brother should ensure that he does not incite another brother to wrath or anger, for the sovereign mercy of God holds the strong and weak brother equal, in the name of charity. ===How the Brothers Should Go About=== 39. In order to carry out their holy duties and gain the glory of the Lord's joy and to escape the fear of hell-fire, it is fitting that all brothers who are professed strictly obey their Master. For nothing is dearer to Jesus Christ than obedience. For as soon as something is commanded by the Master or by him to whom the Master has given the authority, it should be done without delay as though Christ himself had commanded it. For thus said Jesus Christ through the mouth of David, and it is true: Ob auditu auris obedivit mihi. That is to say: 'He obeyed me as soon as he heard me. 40. For this reason we pray and firmly command the knight brothers who have abandoned their own wills and all the others who serve for a fixed term not to presume to go out into the town or city without the permission of the Master or of the one who is given that office; except at night to the Sepulchre and the places of prayer which lie within the walls of the city of Jerusalem. 41. There, brothers may go in pairs, but otherwise may not go out by day or night; and when they have stopped at an inn, neither brother nor squire nor sergeant may go to another's lodging to see or speak to him without permission, as is said above. We command by common consent that in this Order which is ruled by God, no brother should fight or rest according to his own will, but according to the orders of the Master, to whom all should submit, that they may follow this pronouncement of Jesus Christ who said: Non veni facere voluntatem meam, sed ejus que misit me, patris. That is to say: 'I did not come to do my own will, but the will of my father who sent me. ===How they should Effect an Exchange=== 42. Without permission from the Master or from the one who holds that office, let no brother exchange one thing for another, nor ask to, unless it is a small or petty thing. ===On Locks=== 43. Without permission from the Master or from the one who holds that office, let no brother have a lockable purse or bag; but commanders of houses or provinces and Masters shall not be held to this. Without the consent of the Master or of his commander, let no brother have letters from his relatives or any other person; but if he has permission, and if it please the Master or the commander, the letters may be read to him. ===On Secular Gifts=== 44. If anything which cannot be conserved, like meat, is given to any brother by a secular person in thanks, he should present it to the Master or the Commander of Victuals. But if it happens that any of his friends or relatives has something that they wish to give only to him, let him not take it without the permission of the Master or of the one who holds that office. Moreover, if the brother is sent any other thing by his relatives, let him not take it without the permission of the Master or of the one who holds that office. We do not wish the commanders or baillis, who are especially charged to carry out this office, to be held to this aforementioned rule. ===On Faults=== 45. If any brother, in speaking or soldiering, or in any other way commits a slight sin, he himself should willingly make known the fault to the Master, to make amends with a pure heart. And if he does not usually fail in this way let him be given a light penance, but if the fault is very serious let him go apart from the company of the brothers so that he does not eat or drink at any table with them, but all alone; and he should submit to the mercy and judgement of the Master and brothers, that he may be saved on the Day of Judgement. ===On Serious Faults=== 46. Above all things, we should ensure that no brother, powerful or not powerful, strong or weak, who wishes to promote himself gradually and become proud and defend his crime, remain unpunished. But if he does not wish to atone for it let him be given a harsher punishment. And if by pious counsel prayers are said to God for him, and he does not wish to make amends, but wishes to boast more and more of it, let him be uprooted from the pious flock; according to the apostle who says: Auferte malum ex vobis. That is to say: 'Remove the wicked from among you.' It is necessary for you to remove the wicked sheep from the company of faithful brothers. 47. Moreover the Master, who should hold in his hand the staff and rod- the staff with which to sustain the weaknesses and strengths of others; the rod with which to beat the vices of those who sin—for love of justice by counsel of the patriarch, should take care to do this. But also, as my lord St Maxime said: 'May the leniency be no greater than the fault; nor excessive punishment cause the sinner to return to evil deeds. ===On Rumour=== 48. We command you by divine counsel to avoid a plague: envy, rumour, spite, slander. So each one should zealously guard against what the apostle said: Ne sis criminator et susurro in populo. That is to say: 'Do not accuse or malign the people of God.' But when a brother knows for certain that his fellow brother has sinned, quietly and with fraternal mercy let him be chastised privately between the two of them, and if he does not wish to listen, another brother should be called, and if he scorns them both he should recant openly before the whole chapter. Those who disparage others suffer from a terrible blindness and many are full of great sorrow that they do not guard against harbouring envy towards others; by which they shall be plunged into the ancient wickedness of the devil. ===Let None Take Pride in his Faults=== 49. Although all idle words are generally known to be sinful, they will be spoken by those who take pride in their own sin before the strict judge Jesus Christ; which is demonstrated by what David said: Obmutui et silui a bonis. That is to say that one should refrain from speaking even good, and observe silence. Likewise one should guard against speaking evil, in order to escape the penalty of sin. We prohibit and firmly forbid any brother to recount to another brother nor to anyone else the brave deeds he has done in secular life, which should rather be called follies committed in the performance of knightly duties, and the pleasures of the flesh that he has had with immoral women; and if it happens that he hears them being told by another brother, he should immediately silence him; and if he cannot do this, he should straightaway leave that place and not give his heart's ear to the pedlar of filth. ===Let None Ask=== 50. This custom among the others we command you to adhere to strictly and firmly: that no brother should explicitly ask for the horse or armour of another. It will therefore be done in this manner: if the infirmity of the brother or the frailty of his animals or his armour is known to be such that the brother cannot go out to do the work of the house without harm, let him go to the Master, or to the one who is in his place in that office after the Master, and make the situation known to him in pure faith and true fraternity, and henceforth remain at the disposal of the Master or of the one who holds that office. ===On Animals and Squires=== 51. Each knight brother may have three horses and no more without the permission of the Master, because of the great poverty which exists at the present time in the house of God and of the Temple of Solomon. To each knight brother we grant three horses and one squire, and if that squire willingly serves charity, the brother should not beat him for any sin he commits. ===That No Brother May Have an Ornate Bridle=== 52. We utterly forbid any brother to have gold or silver on his bridle, nor on his stirrups, nor on his spurs. That is, if he buys them; but if it happens that a harness is given to him in charity which is so old that the gold or silver is tarnished, that the resplendent beauty is not seen by others nor pride taken in them: then he may have them. But if he is given new equipment let the Master deal with it as he sees fit.<ref>It was the custom for knights to decorate their bridles with small metal plaques, a custom which St Bernard vehemently denounced in De laude. </ref> <references /> ===On Lance Covers=== 53. Let no brother have a cover on his shield or his lance, for it is no advantage, on the contrary we understand that it would be very harmful. ===On Food Bags=== 54. This command which is established by us it is beneficial for all to keep and for this reason we ordain that it be kept henceforth, and that no brother may make a food bag of linen or wool, principally, or anything else except a profinel. ===On Hunting=== 55. We collectively forbid any brother to hunt a bird with another bird. It is not fitting for a man of religion to succumb to pleasures, but to hear willingly the commandments of God, to be often at prayer and each day to confess tearfully to God in his prayers the sins he has committed. No brother may presume to go particularly with a man who hunts one bird with another. Rather it is fitting for every religious man to go simply and humbly without laughing or talking too much, but reasonably and without raising his voice and for this reason we command especially all brothers not to go in the woods with longbow or crossbow to hunt animals or to accompany anyone who would do so, except out of love to save him from faithless pagans. Nor should you go after dogs, nor shout or chatter, nor spur on a horse out of a desire to capture a wild beast. ===On the Lion=== 56. It is the truth that you especially are charged with the duty of giving your souls for your brothers, as did Jesus Christ, and of defending the land from the unbelieving pagans who are the enemies of the son of the Virgin Mary. This above-mentioned prohibition of hunting is by no means intended to include the lion, for he comes encircling and searching for what he can devour, his hands against every man and every man's hand against him. ===How They May Have Lands and Men=== 57. This kind of new order we believe was born out of the Holy Scriptures and divine providence in the Holy Land of the Fast. That is to say that this armed company of knights may kill the enemies of the cross without sinning. For this reason we judge you to be rightly called knights of the Temple, with the double merit and beauty of probity, and that you may have lands and keep men, villeins and fields and govern them justly, and take your right to them as it is specifically established. ===On Tithes=== 58. You who have abandoned the pleasant riches of this world, we believe you to have willingly subjected yourselves to poverty; therefore we are resolved that you who live the communal life may receive tithes. If the bishop of the place, to whom the tithe should be rendered by right, wishes to give it to you out of charity, with the consent of his chapter he may give those tithes which the Church possesses. Moreover, if any layman keeps the tithes of his patrimony, to his detriment and against the Church, and wishes to leave them to you, he may do so with the permission of the prelate and his chapter. ===On Giving Judgement=== 59. We know, because we have seen it, that persecutors and people who like quarrels and endeavour to cruelly torment those faithful to the Holy Church and their friends, are without number. By the clear judgement of our council, we command that if there is anyone in the parties of the East or anywhere else who asks anything of you, for faithful men and love of truth you should judge the thing, if the other party wishes to allow it. This same commandment should be kept at all times when something is stolen from you. ===On Elderly Brothers=== 60. We command by pious counsel that ageing and weak brothers be honoured with diligence and given consideration according to their frailty; and, kept well by the authority of the Rule in those things which are necessary to their physical welfare, should in no way be in distress. ===On Sick Brothers=== 61. Let sick brothers be given consideration and care and be served according to the saying of the evangelist and Jesus Christ: Infirmus fui et visitastis me. That is to say: 'I was sick and you visited me'; and let this not be forgotten. For those brothers who are wretched should be treated quietly and with care, for which service, carried out without hesitation, you will gain the kingdom of heaven. Therefore we command the Infirmarer to studiously and faithfully provide those things which are necessary to the various sick brothers, such as meat, flesh, birds and all other foods which bring good health, according to the means and the ability of the house. ===On Deceased Brothers=== 62. When any brother passes from life to death, a thing from which no one is exempt, we command you to sing mass for his soul with a pure heart, and have the divine office performed by the priests who serve the sovereign king and you who serve charity for a fixed term and all the brothers who are present where the body lies and serve for a fixed term should say one hundred paternosters during the next seven days. And all the brothers who are under the command of that house where the brother has passed away should say the hundred paternosters, as is said above, after the death of the brother is known, by God's mercy. Also we pray and command by pastoral authority that a pauper be fed with meat and wine for forty days in memory of the dead brother, just as if he were alive. We expressly forbid all other offerings which used to be made at will and without discretion by the Poor Knights of the Temple on the death of brothers, at the feast of Easter and at other feasts. 63. Moreover, you should profess your faith with a pure heart night and day that you may be compared in this respect to the wisest of all the prophets, who said: Calicem salutaris accipiam. That is to say: 'I will take the cup of salvation.' Which means: 'I will avenge the death of Jesus Christ by my death. For just as Jesus Christ gave his body for me, I am prepared in the same way to give my soul for my brothers.' This is a suitable offering; a living sacrifice and very pleasing to God. ===On the Priests and Clerks who Serve Charity=== 64. The whole of the common council commands you to render all offerings and all kinds of alms in whatever manner they may be given, to the chaplains and clerks and to others who remain in charity for a fixed term. According to the authority of the Lord God, the servants of the Church may have only food and clothing, and may not presume to have anything else unless the Master wishes to give them anything willingly out of charity. ===On Secular Knights=== 65. Those who serve out of pity and remain with you for a fixed term are knights of the house of God and of the Temple of Solomon; therefore out of pity we pray and finally command that if during his stay the power of God takes any one of them, for love of God and out of brotherly mercy, one pauper be fed for seven days for the sake of his soul, and each brother in that house should say thirty paternosters. ===On Secular Knights who Serve for a Fixed Term=== 66. We command all secular knights who desire with a pure heart to serve Jesus Christ and the house of the Temple of Solomon for a fixed term to faithfully buy a suitable horse and arms, and everything that will be necessary for such work. Furthermore, we command both parties to put a price on the horse and to put the price in writing so that it is not forgotten; and let everything that the knight, his squire and horse need, even horseshoes, be given out of fraternal charity according to the means of the house. If, during the fixed term, it happens by chance that the horse dies in the service of the house, if the house can afford to, the Master should replace it. If, at the end of his tenure, the knight wishes to return to his own country, he should leave to the house, out of charity, half the price of the horse, and the other half he may, if he wishes, receive from the alms of the house. ===On the Commitment of Sergeants=== 67. As the squires and sergeants who wish to serve charity in the house of the Temple for the salvation of their souls and for a fixed term come from divers regions, it seems to us beneficial that their promises be received, so that the envious enemy does not put it in their hearts to repent of or renounce their good intentions. ===On White Mantles=== 68. By common counsel of all the chapter we forbid and order expulsion, for common vice, of anyone who without discretion was in the house of God and of the Knights of the Temple; also that the sergeants and squires should not have white habits, from which custom great harm used to come to the house; for in the regions beyond the mountains false brothers, married men and others who said they were brothers of the Temple used to be sworn in; while they were of the world. They brought so much shame to us and harm to the Order of Knighthood that even their squires boasted of it; for this reason numerous scandals arose. Therefore let them assiduously be given black robes; but if these cannot be found, they should be given what is available in that province; or what is the least expensive, that is burell. ===On Married Brothers=== 69. If married men ask to be admitted to the fraternity, benefice and devotions of the house, we permit you to receive them on the following conditions: that after their death they leave you a part of their estate and all that they have obtained henceforth. Meanwhile, they should lead honest lives and endeavour to act well towards the brothers. But they should not wear white habits or cloaks; moreover, if the lord should die before his lady, the brothers should take part of his estate and let the lady have the rest to support her during her lifetime; for it does not seem right to us that such confréres should live in a house with brothers who have promised chastity to God. ===On Sisters=== 70. The company of women is a dangerous thing, for by it the old devil has led many from the straight path to Paradise. Henceforth, let not ladies be admitted as sisters into the house of the Temple; that is why, very dear brothers, henceforth it is not fitting to follow this custom, that the flower of chastity is always maintained among you. ===Let Them Not Have Familiarity with Women=== 71. We believe it to be a dangerous thing for any religious to look too much upon the face of woman. For this reason none of you may presume to kiss a woman, be it widow, young girl, mother, sister, aunt or any other; and henceforth the Knighthood of Jesus Christ should avoid at all costs the embraces of women, by which men have perished many times, so that they may remain eternally before the face of God with a pure conscience and sure life. ===Not Being Godfathers=== 72. We forbid all brothers henceforth to dare to raise children over the font and none should be ashamed to refuse to be godfathers or godmothers; this shame brings more glory than sin. ===On the Commandments=== 73. All the commandments which are mentioned and written above in this present Rule are at the discretion and judgement of the Master. ===These are the Feast Days and Fasts that all the Brothers should Celebrate and Observe=== 74. Let it be known to all present and future brothers of the Temple that they should fast at the vigils of the twelve apostles. That is to say: St Peter and St Paul; St Andrew; St James and St Philip; St Thomas; St Bartholomew; Sts. Simon and Jude St James; St Matthew. The vigil of St John the Baptist; the vigil of the Ascension and the two days before, the rogation days; the vigil of Pentecost; the ember days; the vigil of St Laurence; the vigil of Our Lady in mid-August; the vigil of All Saints; the vigil of Epiphany. And they should fast on all the above-mentioned days according to the commandments of Pope Innocent at the council which took place in the city of Pisa. And if any of the above-mentioned feast days fall on a Monday, they should fast on the preceding Saturday. If the nativity of Our Lord falls on a Friday, the brothers should eat meat in honour of the festival. But they should fast on the feast day of St Mark because of the Litany: for it is established by Rome for the mortality of men. However, if it falls during the octave of Easter, they should not fast. ===These are the [[Feast Days]] which should be Observed in the House of the Temple=== 75. The nativity of Our Lord; the feast of St Stephen; St John the Evangelist; the Holy Innocents; the eighth day of Christmas, which is New Year's Day; Epiphany; St Mary Candlemas; St Mathias the Apostle; the Annunciation of Our Lady in March; Easter and the three days following; St George; Sts Philip and James, two apostles; the finding of the Holy Cross; the Ascension of Our Lord; Pentecost and the two days following; St John the Baptist; St Peter and St Paul, two apostles; St Mary Magdalene; St James the Apostle; St Laurence; the Assumption of Our Lady; the nativity of Our Lady; the Exaltation of the Holy Cross; St Matthew the Apostle; St Michael; Sts Simon and Jude; the feast of All Saints; St Martin in winter; St Catherine in winter; St Andrew; St Nicholas in winter; St Thomas the Apostle. 76. None of the lesser feasts should be kept by the house of the Temple. And we wish and advise that this be strictly kept and adhered to: that all the brothers of the Temple should fast from the Sunday before St Martin's to the nativity of Qur Lord, unless illness prevents them. And if it happens that the feast of St Martin falls on a Sunday, the brothers should go without meat on the preceding Sunday. ==The Hierarchical Statutes== Here Begin the Retrais and Establishments of the House of the Temple ===Retrais of the Master=== 77. The Master should have four horses, and one chaplain brother, one clerk with three horses, one sergeant brother with two horses, and one gentleman valet with one horse, to carry his shield and lance; and when he has served for a time, the Master may make him a knight brother if he wishes; but he should not do this too often. Also he should have a farrier, and Saracen scribe<ref>To act as interpreter. </ref>, a turcopole<ref>Turcopoles were of native Middle Eastern or mixed race, light cavalrymen with special skills in Saracen fighting techniques</ref> and a cook, and may have two foot soldiers and one turcoman<ref>An élite riding horse. </ref> which should be kept in the caravan. And when the Master rides from one place to another, the turcoman should be led by a squire and by a horse from the caravan; when the Master returns it should be placed in the caravan, and in war he may keep it in his string<ref>I.e. together with his other horses. </ref>. 78. And when the Master rides from one place to another, he may take two pack animals. And when he is in camp or in pasture he may keep them in his string. And when he rides from one place to another where there is war, he may take four pack animals; or when he crosses the river Jordan or the Dog Pass. And when he returns to the house where he is staying, the pack animals should return to the stables and work in the service of the house. 79. The Master should have two knight brothers as companions, who should be such worthy men that they are not excluded from any council of five or six brothers, and should have the same ration of barley as the Master. And when the brothers of the convent take rations for twelve horses, those of the Master count for ten. And when there is war and the brothers ride out, the provisions should be communal and should not be increased or decreased except by order of the chapter. Likewise with the oil and wine. But the Master may decrease the amount of barley as long as the pasture lasts. But when the grass runs out, the provisions should be as they were before. 80. If God summons any of the Master's companions, he may take for himself what he pleases of the man's equipment. And he should return the rest to the Marshal in the caravan. 81. The Master should not hold the lock or key to the treasury. But he may have in the treasury a lockable strong-box in which to keep his valuables; and if items are presented to the Master they should be put in the strong-room. 82. The Master may lend the assets of the house, up to one thousand besants, with the consent of a group of the worthy men of the house; and if the Master wishes to lend a large sum, he may do so with the consent of a large group of the worthy men of the house. And the Master may give one hundred besants or one horse to a noble friend of the house; also a gold or silver goblet, a squirrel-hair robe or other valuable items, worth one hundred besants or less, for the benefit of the house; and the Master should do this only with the consent of his companions and the worthy men of the house where he is; and this should be done for the benefit of the house. And all arms may be given, except sword, lance and coats of mail: these may not be given away. 83. When assets come from overseas, they should be placed in the treasury, by order of the Commander of the Kingdom of Jerusalem, and no-one may take or remove any of them until the Master has seen them and given his permission. 84. When horses arrive from overseas1 they should be placed in the Marshal's caravan, and the Marshal should not give away or remove any of them until the Master has seen them; and if the Master wishes to take any for himself, he may do so; also he may keep one or two horses in the caravan to give to worthy, secular men who are friends of the house. And if horses are presented to him, he may give them to any brother he chooses. And the Master may ask for and take any horse he wishes, from any of the brothers, to give to a rich, secular man, for the increase of the house, or to ride himself, and the brother should agree to it. And the Master may give the brother one hundred besants if he wishes, in order to buy another, provided he has taken good care of the horse; and if not, the Master should ask the Marshal to give the brother another horse in compensation; and the Marshal should carry out the order if he has one. 85. The Master may not give away or sell land, nor take castles in the march lands,<ref>The border regions, which were particularly vulnerable to enemy attack. </ref> without the permission of the chapter, nor should he relax or widen the scope of any order made by him or by the convent, except with his and the convent's consent. Nor should he start a war or make a truce on land or in a castle where the house holds the seigniory, without the consent of the convent; but if it happens that truces are broken, the Master may extend them with the advice of the brothers who are in that country. 86. When the Master returns from riding, he may eat in his room, either if he is wounded or if he has invited knights or other secular men. And when he is ill he may lie in his room, and his companions should eat in the palace with the other brothers; and when he has recovered he should eat at one of the tables in the infirmary, and this should be better for all the brothers in the infirmary, for love of him. 87. The Master may not place commanders in the houses of the kingdoms without the consent of the chapter: such as the Seneshal, the Marshal, the Commander of the Kingdom of Jerusalem, the Commander of the city of Jerusalem; the Commander of Acre, the Draper, the Commanders of the lands of Tripoli and Antioch, those of France and England, of Poitiers, Aragon, Portugal, Apulia and Hungary. And the said commanders of the West should not come to the East unless under the instructions of the Master and chapter. And the placing of the other commanders of lands and baillis, because of the poverty of the land, is at the discretion of the Master with the consent of the chapter or, in the absence of the chapter, with the advice of a group of worthy men of the house; and if he cannot place them with the consent of the chapter, he may remove them without the chapter with the counsel of a group of worthy men of the house. 88. And if a Visitor or commander appointed by the Chapter General is recalled by the Master and the convent, and he remains for any reason whatsoever, he is dismissed and should send the seal<ref>The seal was of lead or silver. It was kept locked by three keys which were entrusted to the Master and two high officials. </ref> and treasury to the Master and the convent; and from then on the Visitor should not take part in the visitation, nor the commander of the baillie;2 nor should the brothers obey them, but should put a worthy brother in place of the commander, and inform the Master and the convent, and await their instructions. And this should be understood by the baillis who are appointed with the advice of the Master. 89. When the Master wishes to go to the land of Tripoli or Antioch, he may take from the treasury three thousand besants or more if necessary, to help the houses there. But he should not take them without the permission of the Commander of the Kingdom of Jerusalem, who is Treasurer of the convent and who should keep and guard the keys of the treasury; and he should deliver the besants to the Master. But if it happens that the houses can manage without them, the Master should return the besants to the Commander; and the Commander should place them in the treasury. 90. When the Master rides from one place to another, he will look for and study the castles and houses; if he wishes, he may make one house help another if necessary. And if he wishes to take from the commanders anything which is under their authority it is from them that he should take it; this should be the case in all the baillies, from the greatest to the smallest. 91. If the Master or commanders ask the commanders under them to show them the things of the house, they should show them all; and if any should lie or keep anything back, and is found guilty of it, he could be expelled from the house.1 If items are given to the house, and the Master receives them, he should deliver them into the hands of the Commander of the Kingdom of Jerusalem who should place them in the common treasury. 92. When the Master leaves the Kingdom of Jerusalem he may leave the Commander of the Land or another brother in his place, and the one who remains in his place does not have increased authority except to advise on anything that may happen in the land and for which the Master cannot come, and to hold chapter and take up arms: for all are under his command. The Master should not send any brother to the lands of Tripoli or Antioch in his place, over the commanders who are there, except for anything which arises in that land, to advise, or to see the castles' garrisons; and they should obey him in these things. If the Master wishes to send one of the worthy men of the house overseas in his place to carry out the work of the house, he should do so with the consent of the chapter, and he may exclude all the baillis without remission, except the Seneschal. 93. When we hold Chapter General, if the Master wishes to send brothers overseas because of their illness or to carry out the work of the house, he should call the Marshall, the Commander of the Land, the Draper, the Commander of Acre, and three or four worthy men of the house, and should say to them, 'Go and see the brothers, to decide which it would be beneficial to send overseas'; and they should go to see the brothers in the infirmary and elsewhere. They should put in writing the names of those whom it seems most reasonable to send abroad and then return to the Master and show him what they have written; and if there are any alterations to be made they should be made with their advice. 94. If any valuables are presented to the house of the Temple as alms, the Master may take them and give them to whomsoever he chooses, or put them in his strong-box with his other valuables. Compline wine is at the discretion of the Master, whether to withhold it or give it; also the fourth horse, the second squire of the knight brothers, the second horse of the sergeant brothers, if they do not have them by the decision of the chapter, are at the discretion of the Master. Every day that the Master is in the house of the Temple five paupers should eat in the house because of him, of the same food that the brothers eat. 95. Of all the brothers who are given a penance in the presence of the Master, none may rise from the floor unless he is raised by him; and the brothers may pardon them from manual labour and fasting, but may not raise them from the floor<ref>This refers to the punishment of eating on the floor, instead of at the table, for a set number of days per week. </ref> and Friday fasting. None may give permission to let blood, nor to race horses, bathe or joust in the place where the Master is, unless the Master gives it. When the Master rides out, and any brother meets him or joins him on his way, he should not leave him without his permission. When the Master eats at the convent's table, he may give from his bowl to whomsoever he wishes, and no brother may do this except the Master. 96. After Easter, when the houses have large expenditures to make out of the profits, and the commanders tell the Master that they do not have much meat, the Master may inform the brothers and ask their advice; and if the brothers agree to forgo meat on Tuesdays, they will abstain. But when the wheat is cut it [the meat] should be restored. For everything that the Master does with the advice of the convent, he should seek the counsel of the brothers communally, and do what the majority of the brothers and the Master agree. If any secular man or brother, here or overseas, sends a present to a brother of the Temple who has died, the gift should go into the hands of the Master. 97. The Master should not admit brothers without the consent of the chapter, but if he goes anywhere where he cannot find a chapter, and is beseeched by a worthy man to make him a brother for love of God, because he is so ill that it is believed he cannot escape death, then, with the consent of the brothers present, he may make him a brother providing he sees that he may rightly be a brother; and if God restores his health, as soon as he is in our house he should make his profession of faith before all the brothers and learn what a brother should do. All the clothes and bed linen that the Master puts aside should be given for love of God to the lepers, or where he sees they will be best used. And if the Master gives any of his robes to a brother, he should give another in its place, for love of God, either to the lepers or where he sees it will be best used. 98. Wherever the Master is on Maundy Thursday,<ref>Traditionally the day when Christ washed the feet of the Apostles. </ref> he should wash the feet of thirteen paupers, and should give to each of them shirt and breeches, two loaves of bread, two deniers and a pair of shoes. And if he is in a place where he does not have them, when he comes to the first house of the Temple where he has them, he should give them, for love of God. When it happens in time of war that the brothers are under arms in the field, the Master may take six or eight or up to ten knight brothers to accompany him. All the brothers of the Temple should obey the Master, and the Master should obey his house. <references /> ===Here Begin the Retrais of the Seneschal=== 99. The Seneschal may have four mounts and in place of a mule may have a palfrey; he should have two squires; and one knight brother as a companion, who should also have four horses and two squires; a sergeant brother with two horses; one deacon scribe to say his hours, one turcopole with one horse, and a Saracen scribe with one horse; he may also have two foot soldiers; and he may take all these with him. He should carry the same seal (bolle) as the Master. The Seneschal carries the piebald banner<ref>The Templars' banner was a two-pointed pennant divided horizontally with white above and black below. </ref> and a round tent like the Master and everywhere where the Master is absent, he takes his place. And when he rides his horses they should have the same rations as those of the Master. And everywhere where the Master is absent, all the equipment of the lands and houses, and all the houses and food are under the command of the Seneschal. 100. When the Seneschal is in one of the lands without the Master, he will study it and take from it what he likes, and make one house help another; and if he wishes brothers to move from one land to another he can make them, except to the land where the Master is. The Seneschal may give to a worthy friend of the house one palfrey, one mule of either sex, a war-saddle,<ref>In the Middle Ages, this was a high, box-like saddle. </ref> a fine silver goblet, a robe of squirrel fur or scarlet,<ref>A cloth of superior quality in a variety of colours</ref> or anything of less value. But all these gifts should be made with the advice of the brothers who are in that place, for the benefit of the house. Here Begin the Retrais of the Marshal of the Convent of the Temple 101. The Marshal should have four horses and two squires, and in place of a mule he may have one fine turcoman, and if any brother asks him for it, he need not give it to him if he does not wish. And if he has an ungelded roncin<ref>An entire horse, little better than a pack animal. </ref> and he asks him for it, he should give it to him. He should also have a sergeant brother with one horse, and he may lend him another horse from the caravan if he wishes; he should have a turcopole with one horse, and a pavilion with four flaps, three poles and two pegs; and a tent for his squires and equipment; he should have the same equipment as the brothers of the convent and the same rations as the convent. And when he rides out into the countryside or elsewhere with the convent, he should make the Commander's baggage train carry his pavilion, his barley and cauldron wherever he happens to be. 102. The Marshal should have at his command all the arms of the house: those bought to give to the brothers of the convent as gifts, alms or booty. And all the spoils which are treated as arms or are auctioned should also be given to the Marshal. Also, all the equipment treated as arms belonging to the brothers who have died; except crossbows, which should be given to the Commander of the Land, and Turkish arms which the commanders buy to give to the craftsman sergeant brothers who are under their command. And the Marshal should give the brothers orders and deploy them wherever he happens to be, and he should not appoint a brother in his place unless he leaves the land or is ill. 103. When the war-cry is raised the commanders of the houses should gather their horses and when they are assembled they should all join the Marshal's squadron and then should not leave it without permission. And all the sergeant brothers should go to the Turcopolier and should not leave without permission. And all the knight brothers, all the sergeant brothers and the men at arms are under the command of the Marshal while they are under arms. The Marshal may buy horses or mules of both sexes in whichever land he happens to be. But he should inform the Master if he is there. And the Master should give him besants if he sees that he needs them. The Marshal may give to a secular nobleman a used or donated saddle and may also give small items of equipment, but he should not do it too often; and he should do nothing without the consent of the Master. 104. When the Marshal is in the land of Tripoli or Antioch the Commander may give him the marshalcy of that land if he wishes. But he need not if he does not wish to. And if the Marshal wishes he may accept, and he need not if he does not wish to. And if the Commander gives him the office and he takes it, he may give the brothers what they need; and if he does not, the Marshal of the convent will be in charge of the small items of equipment. And if there is a marshal in the land, the Marshal of the convent has no power in the marshalcy of the land, except for the commandments of the house, which he should carry out wherever he is, and also with regard to small items of equipment. But if he asks for a horse which is in the caravan to give to a brother living in that land, the marshal of the land must obey him. 105. And if the Marshal of the convent asks him to give it to a brother not resident in the land, he may refuse if he wishes; but if there is war in the land, and brothers who must ride out are without horses or mules, the Marshal of the convent may go to the caravan and see what is there; and he may order the marshal of the land to provide a brother with a particular horse, and the marshal must obey him. And when the brothers return they should return the horses to the caravan. And if there are two squadrons of knights, the marshal of the land should have one of them; and if there is no marshal, the Commander of the Land should have one squadron if he wishes or he may do without. 106. The Marshal of the convent may appoint the Under-Marshal and Standard Bearer if he wishes, with advice. And if the Marshal wishes to send equipment from the marshalcy from one house to another to be carried by the army either when at war or resting, the Commander of the Land should arrange for all that the Marshal gives him to be carried by the pack animals. In whichever land the Marshal of the convent may be, the commander of that land may not make a baggage train of the convent's horses without speaking to him. All that is said about the Marshal of the convent in the land of Tripoli also applies to the land of Antioch. The Marshal of the convent should call the brothers to arms and give them orders wherever the Master is, or another in his place, and there where he is, for he is the bailli of the convent. The Marshal should hold chapter in the land of Jerusalem in the absence of the Master, Seneschal, or another who is in the Master's place. 107. When horses come from overseas they should be kept in the caravan until the Master has seen them. And the Master may take from them for his own use if necessary, as is mentioned above, one or two horses, to give away; but he should have them kept in the caravan until he has given them, and then the Marshal may share out the other horses to the brothers wherever he sees there is need. And if any brother passes from this world who was resident in the land, or was sent to another land without his equipment, the equipment should remain in the marshalcy of the land and the equipment of the other brothers of the convent should come into the convent's marshalcy. 108. When the brothers are dispersed among the houses, the Marshal may not move them except to exchange one for another. And the Marshal of the convent may not take any brother resident in the land to place him in the convent, nor to send him out of the land; nor may the Marshal of the convent leave any brother in the land without the Master's consent. When the Master or brothers exclude brothers from the chapter in order to appoint commanders this side of the sea, the Marshal may not be excluded unless the convent has first thanked him for his tenure of office; except the Seneschal only all the commanders this side of the sea may be excluded from the chapter to appoint marshals without being thanked for their tenure of office except the Seneschal and the Commander of the Kingdom of Jerusalem. 109. The Marshal may not send his companion of rank from one land to another to live, but he may send him only for a fortnight, for porterage and for the squadron. The Marshal and the Commander of the Land should provide all that is necessary in the marshalcy except steel and Burgundy wire.<ref>Presumably the steel was needed for making swords, and the wire for mail coats. </ref> <references /> ===Here Begin the Retrais of the Commander of the Land of Jerusalem and of the Kingdom=== 110. The Commander of the Kingdom of Jerusalem should have four horses and in place of a mule may have a palfrey; and two squires; one sergeant brother with two mounts and a deacon who knows how to write; and one turcopole with one horse; and a Saracen scribe with one horse; and two foot soldiers like the Seneschal; and one tent for his squires and a pavilion like the Marshal. Moreover, the Draper should be his companion. 111. The Commander of the Land is Treasurer of the convent, and all the belongings of the house, wherever they may be brought from, here or overseas, should be given and delivered into the hands of the Commander of the Land; and he should put them in the treasury, and should not touch or remove anything until the Master has seen and counted them; and when he has seen them, they should be put in writing and the Commander should keep them in the treasury and use them according to the needs of the house. And if the Master or a party of worthy men of the house wishes to hear the list, he should give it to them. 112. The Commander of the Land should furnish the drapery with everything that is necessary, and may take what he wishes with the advice of the Draper; and the Draper must obey him. The Commander of the Land may give one palfrey, a mule of either sex, a silver goblet, a robe of squirrel-fur or brunete,<ref>A fine woollen cloth worn by men of rank. </ref> a piece of squirrel or Reims cloth to friends who have given large donations to the house. And all the robes of squirrel and scarlet, and all the cloth which is not made up and which comes to the house through gifts or alms, belongs to the Commander of the Land; and the other made-up robes should go into the drapery. 113. The Commander of the Land should have purchases and legacies of one hundred besants and over which are made to the houses under his command. But if the legacy comes to more than one hundred besants, it should be put in the strong-room, and if less than one hundred besants, it should go to the commander of the house where the alms are given; and if a bequest, large or small, is made to the house at sea, it should go into the strong-room. If a slave buys his freedom, which is in the hands of the Commander, for one thousand besants or more, the money should go into the strong-room; and if the ransom is less than one thousand besants it should go into the hands of the Commander; and if the slave is from the marshalcy and the ransom comes to less than one thousand besants, it should go into the hands of the Marshal; and if the ransom comes to more than one thousand besants it should be placed in the strong-room. 114. The Commander may give to the brothers one or two mules from his string or one of his pack animals; but he should not do it too often. Moreover, the Commander should not keep in his string the animal which the brother has exchanged; this should go to the stables if the Marshal has not given the brother permission to change it. If the Commander has the brothers under his command feed the foals and any brother of the convent asks for one as his horse, if he is in agreement he may give him one or two. But he should not do it too often. 115. If the Commander needs horses for the brothers from his stables and pack trains and he asks the Marshal for them, he should help him if he can, and he may lend him foals or horses. But when he wishes he may take them back in order to equip the brothers of the convent, and the Commander should return them to him when they are needed. And if any brother asks the Marshal for a horse which he has borrowed from the stables, he may give it to him, for they should return all the animals which leave the stables; but if the Commander buys foals and gives them or any other animals to the brothers to feed, the Marshal may not take any of these without the permission of the Commander or the Master. And if the Marshal does not have the means with which to buy them, and he informs the Master or Commander, he should make him accept the animals that the brothers under his command have fed, those with which he can pay the brothers of the convent. And the Master may not take any of them without himself informing the Commander; and the Commander must obey him. The Commander may buy pack animals, camels and any other animals that he needs for his work. 116. All the booty, all the animals with packsaddles, all the slaves and all the livestock that the houses of the Kingdom of Jerusalem gain through warfare, should be under the command of the Commander of the Land, except the saddled horses, armour and arms, which go to the marshalcy. If the Commander of the Kingdom of Jerusalem wishes to ride through the land and he carries goods with him, he may ask the Marshal for brothers for as long as he needs them to accompany him, and the Marshal should give them to him. 117. If the Commander's horses are tired and worn out, and he needs other horses in order to carry out the work of the house, he should ask them of the Marshal or the one who is in his place, and he should let him have them; and the Commander should place his own horses in the caravan. And when he comes back, he should take his own horses and return those he has borrowed. If the Commander wants a saddle made in the marshalcy, either for himself or for any friend of the house, he may do so; but he should not do it too often. 118. Nor may the Commander of the Land send any brother out of his baillie to live in another land unless he is sent there by the Master. All the houses and casals<ref>The casal was a farm or village dependent upon a house or castle. </ref> of the Kingdom of Jerusalem, and all the brothers in them, are under the command of the Commander of the Land. Nor may the Commander offer an invitation or make gifts to secular people or to knights wherever the Master happens to be, except to friends of the house, privately. But if the Master is not there, he may do so. 119. If the Commander needs expenses he should inform the Master, and should take what he takes with his consent. All the ships which belong to the house at Acre are under the command of the Commander of the Land. And the commander of the shipyard at Acre and all the brothers who are there under him, are under his command, and all the things which the ships carry should be given to the Commander of the Land. But if a particular thing is sent there either to the Master or to another brother, that thing should be given to whomsoever it is sent. When it comes to sharing out the brothers of the convent among the houses, the Commander may say to the Marshal, 'Place so many in this house and so many in the other.' And the Marshal should do it, and he should not place more or fewer there. <references /> ===Here Begin the Retrais of the Commander of the City of Jerusalem=== 120. The Commander of the City of Jerusalem should have four horses, and in place of a mule he may have a turcoman or a fine roncin, two squires, a sergeant brother with two horses, a Saracen scribe with one horse and a turcopole with one horse; he should have the same rations as the Master and, in the city of Jerusalem, should have under him the Commander of the Knights. 121. The Commander of the City of Jerusalem should have ten knight brothers under his command to lead and guard the pilgrims who come to the river Jordan;<ref>Pilgrimage to the river Jordan dates back to earliest Christian times. In the Middle Ages pilgrims went there to purify themselves in its waters and carry out various acts of devotion</ref> and he should carry a round tent and the piebald banner or flag, for as long as his authority lasts. For this reason, when he is camping, if he finds a nobleman in need he should take him to his tent and serve him with the alms of the Order; and for this reason he should carry a round tent and food, and lead pack animals and bring back pilgrims on the animals if necessary. 122. When the True Cross1 is transported by horse, the Commander of Jerusalem and the ten knights should guard it day and night, and should camp as near to the True Cross as they can for as long as the journey lasts; and each night two brothers should keep watch over the True Cross; and if it happens that camp is established, everyone should lodge with the convent. 123. The Commander of Jerusalem may give to the brothers wherever he is horses and mules of both sexes, and a Turkish saddle to a secular man if it is presented to him. And of all the booty gained through warfare beyond the river Jordan, which belongs to the Commander of the Kingdom of Jerusalem, the Commander of the City of Jerusalem should have half; and of all the booty gained this side of the river he may take nothing; rather, those things which befit him belong to the Grand Commander of the Kingdom of Jerusalem. 124. All the secular knights who are in Jerusalem and are associated with the house should go and lodge near him and should ride under his banner. And all the brothers living in the town, and all those who come and go while he is there and the Marshal is absent, are under his command, and should do what they do with his permission. Here Begin the Retrais of the Commanders of the Lands of Tripoli and Antioch 125. The Commanders of the lands of Tripoli and Antioch should each have four horses, and in place of a mule may have a palfrey; and a sergeant brother with two horses, one deacon with one horse, a turcopole with one horse, a Saracen scribe with one horse, and one foot soldier. And in all the places within their baillies they take the Master's place if he is absent. They should have a round tent and piebald banner, and one knight as companion, whom they may elevate in rank so that he may go from one land to another; and they should have the same rations of barley as the Master. And all the people who live in the houses in their baillies are under their command, either under arms or in peacetime; and they may hold chapter in the absence of the Master for as long as their authority lasts. 126. The Commanders should furnish the castles in their baillies with leather, wheat, wine, iron, steel and sergeants to guard the gates; and the castellans<ref>Officers commissioned to guard the castles of the Order. Their function is defined in more detail in §633. </ref> should provide everything else; and if they lack anything, and they do not have the means with which to buy it, the Commanders should provide it for them or give them the money to buy it. 127. The marshalcies in their baillies are under their command, and they should provide food for the horses, mules of both sexes and other necessary equipment, and they should give to the brothers whatever they need. And if there is no marshal in the land, they should give the equipment to the brothers, and should issue the instructions of the house wherever the Marshal of the convent is absent; and if they lack anything, the Commanders should provide the food for their stables; and they should also supply whatever is necessary for the drapery. And if there is a marshal in the land, the Commanders may appoint and dismiss him with the consent of the chapter of the land; and the Commanders may likewise appoint and dismiss the drapers and castellans who are in their baillies. 128. Nor may these Commanders offer an invitation or make large gifts to secular people or knights, wherever the Master happens to be, except to any friend or confrére of the house. And none may give permission to let blood, race horses or joust where he is without his permission. Nor do these Commanders have the power to increase or decrease the ration of barley; nor to put the brothers' horses to stud, except under instructions from the Master and chapter, if the Master is in the land; and if he is not there, they may do so with the advice of the brothers of the convent, except the fourth horse which it is at their discretion to put to stud or to keep on half rations. 129. And the Commanders, if they wish, may see the treasures of the castles and chief houses under their command, and the garrisons; and if they wish to take anything, they should take it with the consent of the commander of the house. And these Commanders may give horses, robes and everything else that is said above for the Seneschal, for the benefit of the house. And every day that they spend in a house of the Temple in their baillies, three paupers should eat from the brothers' food, for love of God. And these Commanders may not give orders to any man without the Master's permission. And when the Commander of the land of Antioch goes to the land of Armenia he may take a chaplain and chapel. <references /> ===Here Begin the Retrais of the Draper === 130. The Draper of the Order should have four horses, two squires and one man in charge of the pack animals; one pavilion like the Marshal; one tent for his squires and another for his tailors, and the pack animals should carry the tailoring equipment and his pavilion also. The Draper should give the brothers whatever clothes and bed linen they require, except woollen blankets, for as long as his authority lasts. When robes come from overseas, the Draper should share out the parcels, and he should take all the presents which come to brothers of the convent and distribute them accordingly. And he should ensure that the brothers are dressed decently;1 and if any are not, he may order them and they must obey him; for after the Master and the Marshal, the Draper is superior to all the other brothers. 131. The Draper should ensure that if any brother has an excess of anything or has anything he should not, he makes him remove it and put it back where it belongs, for all the brothers should be against him who does or says anything unreasonable. When a man is made a brother, the Draper should take from him all his clothes except those of squirrel-fur or scarlet; and if he gives gold or silver to the house, ten besants should go to the drapery and the rest to the Commander of the Land. And everything that is said about the Draper of the convent applies to the Drapers of the lands of Tripoli and Antioch, except the pavilion, which they should not have. <references /> ===Here Begin the Retrais of the Knight Brothers, Commanders of the Houses=== 132. The Knight Commanders of the houses should have four horses and two squires each; and two of their horses should have the same rations as those of the Master and the other two horses the same as the convent. And when the brothers of the convent have three horses, they may have four; and when the brothers of the convent have two, they may have three. And these Commanders may give one hundred besants to the Marshal, fifty besants to the Draper, twenty besants to the Under-Marshal and ten besants to the Under-Draper; and to a brother of the convent he may give one besant, a garnache,<ref>A sleeveless cloak. </ref> a shirt, a cope, a deerskin or a linen cloth. 133. The Knight Commanders of the houses may give to each other up to one hundred hogsheads from their kitchens and may give away some of their food; they may exchange or give one of their pack animals to a brother of the convent, and the brother involved should have the Marshal's permission, or place the animal in the caravan. These Commanders may not make large gifts or offer an invitation to a secular person in a place where the Master or the Commander of the Land happens to be, except with their permission; unless it is a confrère or friend of the house, privately. 134. Nor may these Commanders or anyone else alone find guilty a brother in their charge for words which have passed between them: for that let them come to chapter; for the brother will be believed as much as the Commander; but the orders which the Commanders give to the brothers under their command will be believed, and they can find them guilty alone and take from them all that they can except the habit. 135. If the Commander wishes to give one of the horses from his string to a brother of the convent, he should have permission from his commander and the brother's horse should be placed in the caravan. But if the brother of the convent exchanges horses with the Commander with the permission of the Marshal, the brother's horse should remain with the Commander. And if the Commander has any fine foals he may give them to the brothers under his command, or other mounts if he has them, and they may give to their caselier brothers<ref>These are the officers commissioned to guard the casals or farms of the Order. </ref> a mule or the means with which to buy it and may buy from the villeins of their casals foals and pack animals for raising. 136. Nor may these Commanders build new houses of lime, mortar or stone without the permission of the Master or the Grand Commander of the Land. But they may rebuild and repair ruined houses. Here Begin the Retrais of the Commander of the Knights 137. The Commander of the Knights should be under the command of the Commander of the Land, both under arms and in times of peace, in the absence of the Marshal, except for giving permission to the brothers to let blood, to bathe or to race horses at a gallop. And he may give a brother of the convent permission to sleep one night outside; and he may hold chapter in the absence of the Marshal and the Commander of the Land. Here Begin the Retrais of the Knight Brothers and the Sergeant Brothers of the Convent 138. Each knight brother of the convent should have three horses and one squire; and a fourth horse and second squire, if he has them, are at the discretion of the Master; and they should have a communal ration of barley for their horses; a hauberk,<ref>A coat of mail with coif enveloping the head and leaving just the face uncovered</ref> iron hose, a helmet<ref>A heavy helmet, probably conical. </ref> or chapeau de fer,<ref>A wide-brimmed helmet. </ref> a sword, a shield,<ref>The shield was triangular with the two long sides slightly curved, made of wood and covered in leather. </ref> a lance, a Turkish mace, a surcoat,<ref>An overgarment of some kind. </ref> arming jacket,<ref>A padded jerkin worn under armour. </ref> mail shoes,<ref>Armoured protection for the feet. </ref> and three knives: a dagger, a bread-knife and a pocketknife. They may have caparisons, two shirts, two pairs of breeches and two pairs of hose; and a small belt which they should tie over the shirt. And all the brothers of the Temple should sleep thus, except when they are ill in the hospital, and then they should do so with permission. They should have a jerkin with tails back and front, and a covering fur jacket, two white mantles, one with fur and one without; but in summer they should give back the one with fur, and the Draper may put it aside for their use. 139. And each should have a cope,<ref>A heavy, hooded cloak enveloping the whole body and fastened by string or hook. </ref> a tunic<ref>With short sleeves, worn over the shirt. Short at first, becoming longer in the twelfth and thirteenth centuries. </ref> and a leather belt to put round his waist; and three pieces of bed linen: that is to say a bag in which to put straw,<ref>I.e. a mattress. </ref> a sheet and a light blanket or whatever the Draper wishes to give him; also a rug, if he is given one, to cover his bed or his coat of mail when he rides out; moreover, the rug should be white or black or striped; and two small bags: one in which to put his nightshirt and one for his surcoat and arming jacket; and a leather or wire mesh bag in which to put his hauberk; but if he has one he may not have the other. 140. And each may have a cloth for eating<ref>I.e. a napkin. </ref> and another with which to wash his head;<ref>Presumably a flannel or face cloth. </ref> and a rug on to which he can sift his barley; and a blanket to cover his horses; and if [he has] the rug for sifting he should not have the blanket. And he should have a cauldron for cooking and a bowl for measuring barley; and he may keep an axe and a grinder with permission, and if he goes from one land to another he may not always carry them, except with the Master's permission. And he may have three saddle bags: one for the brother and two for the squires; and two cups for drinking, and two flasks; a strap, and one girdle with a buckle and one without; a bowl made of horn and a spoon. And he may have one cloth cap and one felt hat; a tent and a tent peg; the surcoat should be completely white. 141. The surcoats of the sergeant brothers should be completely black, with a red cross on the front and back. And they may have either black or brown mantles; and they may have everything that the knight brothers have except the horses' equipment, the tent and the cauldron, which they will not have. And they may have a sleeveless coat of mail, hose without feet, and a chapeau de fer; and all these aforementioned things they may have according to the means of the house. 142. One brother of the convent may give to another a garnache that he has worn for a year, an old coat of mail, an old tunic, shirt, breeches and boots; and a lantern if he knows how to make it, a deerskin and a goatskin. And if any squire leaves his lord, and he has served his term in the house, his lord should not take from him any clothing that he has given him, except the year-old garnache, and he may give him a two-year-old one if he wishes. 143. There are five sergeant brothers who should have two horses each: these are the Under-Marshal, the Standard Bearer, the Cook brother of the convent, the Farrier of the convent and the Commander of the shipyard at Acre. And each of these five may have two horses and one squire. None of the other sergeant brothers may have more than one horse, and the other the Master may lend and take back when he wishes; and if it happens that any of the above-named five brothers is made the commander of a house, the Marshal should have the other horse.<ref>Commanders of houses who were sergeant brothers were allowed only one horse (see § 180). </ref> 144. Nothing that a secular man gives to a brother of the convent for his own use should he take without permission, except any gift or any bequest which is given to the house as alms, and that he may take and give to the house. No brother may shorten his stirrup leathers, nor his girth,<ref>Shortening the stirrup leathers implied fighting with the sword rather than the lance, i.e. in close combat, because the knight could rise in the stirrups to deliver a blow. Girth tightening similarly implied readiness for action. </ref> nor his sword belt, nor his breech-girdle without permission; but he may adjust his buckle without permission. No brother may bathe, let blood, take medicine, go into town or ride a horse at a gallop without permission; and wherever he may not go without permission he should not send his squire or his horse without permission. 145. If the brothers are eating at table and any of them suffers a nosebleed, or the warcry is raised, or there is a fire or the horses are unsettled, to avoid harm to the house, they may get up from the table without permission, for all these things, and then return to eating at the table if they wish. When the brothers are lodged in the dormitory, they should not leave without permission to sleep in another place; and when they are in camp and their tents are pitched, they should not move them from one place to another without permission; nor should they go to the lodging of a secular or religious person without permission, unless they are camped rope-to-rope with the [Knights of the] Hospital.<ref>the Hospitallers. Often in time of war the military orders installed themselves side by side. </ref> 146. When the bell sounds or the call given to say the hours or for the brothers to assemble, all the brothers should go to the chapel, if they are not ill, do not have their hands in feed, or the fire is not burning in the furnace to forge hot iron, or they are not preparing the horses' feet for shoeing, (or they are not washing their hair); and for these aforementioned things the brothers may absent themselves from nones and vespers. And when they have done what is listed above, they should go to the chapel to say the hours or to hear them, or go where the other brothers have gone. But they may not be absent from the other hours without permission unless they are ill. 147. And when the brothers hear together the mass or the hours, they should kneel down, sit and be on their feet together; for the Rule dictates it so. But the old and infirm should keep themselves to one part of the chapel, if they cannot behave like the other healthy brothers; and those who do not know when the brothers should kneel or be at the hours should ask those who know and learn how they do it, and should be behind the others. <references /> ===How the Brothers Should Make Camp=== 148. When the Standard Bearer makes camp, the brothers should pitch their tents round the chapel and outside the ropes, each one coming in his troop. And those who are outside [the ropes] should pitch their tents outside and place their equipment inside; and each brother may select an area for all his following. But no brother should take a place until the cry has been raised: 'Make camp, lord brothers, on behalf of God,' and until the Marshal has taken his place, except the Master, the chapel, the mess tent and its commander and the Commander of the Land; and if any brother has taken his place the Marshal may give it to whomsoever he wishes, if he did it without permission. And each brother may take his place in the church or in the chapel; that is to say from the door up to the middle, for any farther in would annoy the priest, that is why it is forbidden. And when the hours are said, a brother should go in search of the one who should be next to him if he is not there. 149. No brother should send for forage or firewood without permission until the command has been given, unless he is near enough to camp to be able to hear the alarm. And they should cover their saddles with cloaks or rugs, etc.; and if they are going to carry rocks on them, they should have permission. And they should not send for the war-saddle without permission; nor should any brother with two squires send more than one, moreover only within the camp or nearby, so that he may have him with him if necessary. Nor should any brother go out for pleasure except as far as he can hear the alarm or the bell. And the brothers who are living in houses at time of war should not ride out except as is given above; neither in war nor in peace should any brother ride out a league without permission; nor may any brother of the convent ride out without permission without boots and in daytime between two meals. The crier [of orders] and the officer in charge of the grain store should camp with the Standard Bearer, and what he shouts should also be done for him as it is for him who has him give the alarm. 150. When the brothers are camped and the rations are called out, the brothers should fasten up their mantles and go quietly and in silence one after the other in their troops, and take what they are offered on behalf of God; and if secular people or brothers who are not in the camp send them gifts of food, they should send them to the Commander of the Victuals and they should not keep anything without permission. And if the Commander sends for them, they may eat the gifts and give them away as they wish; but it is better for the Commander to give them back than for the brothers to keep them. And if there is any brother who eats food from the infirmary because of his illness, the brothers who are camped with him may eat it in such a way that the brother does not suffer privation. 151. Each brother may invite in any worthy man who should be honoured who comes to his camp or passes before his lodgings; and the Commander of the Victuals should give to the brother so freely of the food he has that all those in the lodgings may have plenty, in honour of the worthy man; and this applies as much to the baillis as to the others. All searching for food is prohibited to the brothers of the convent, the food of both the house and others, except for green vegetables from the fields, fish, birds and wild animals if they know how to take them without hunting; for hunting is forbidden in the Rule.1 Nor should any brother have food in his lodgings, except what is handed over to the mess tent, if he has it without permission. And when the Commander of the Victuals arranges pieces of meat to give to the brothers communally, he should not put two pieces from the same place, neither two haunches nor two shoulders together; but he should share them out to the brothers as fairly as possible. 152. If the Commander of the Victuals wants the rations to be called, he should inform the Master's sergeant brother before he has it done; and when the Master's sergeant brother goes to the distribution, he should be given the best there is for the Master; and the Master's companions should take what the Commander of the Victuals gives them in the queue. It is not at all a good thing for the Commander of the Victuals to give presents to any brother in the camp unless he is ill, rather he should distribute fairly to everyone alike; but to the sick he may give two or three pieces of the best meat he has, and when the healthy have only one dish the sick should have two; and so he should give alike to the sick and to the healthy in the queue. And when the healthy have two pieces of meat, the sick should have three or more; nor should they have fewer than two dishes when the healthy have only one dish. 153. The servings of meat for two brothers of the convent should be such that what is left by two brothers may sustain two paupers. And from two brothers' servings those of three turcopoles may be made up; and from two turcopoles' those of three sergeants. Measures should be equal. When the brothers fast, two brothers should be given four measures of wine; and when they are not fasting, five measures between two brothers and three measures between two turcopoles; likewise with the measure of oil. This also applies to the lands of Tripoli and Antioch. 154. No brother should explicitly ask for a horse, a mule of either sex or anything else unless it is small; and if any brother has a restive or jibbing horse, or one that bucks or throws him, he should inform the Marshal or make sure that he is informed; and if it is true, the Marshal should not make him keep it, rather he should exchange it if he can. And if the Marshal does not wish to exchange it, the brother may go without his horse if he wishes, and not mount it, for as long as he keeps it; nor should the Marshal force him to ride it, by any command, if he does not do so willingly. 155. If the alarm is raised in the camp, those who are near the shout should leave that area with their shields and lances, and the other brothers should go to the chapel to hear the orders that are issued. And if the alarm is raised outside the camp, they should not leave without permission, not even for a lion or a wild beast. <references /> ===How the Brothers Form the Line of March=== 156. When the convent wishes to ride, the brothers should not saddle up, nor load the baggage, nor mount, nor move from their places unless the Marshal has the order called or commands it; but tent pegs, empty flasks, the camping axe, the camping rope and fishing net may be put on the horses before the order to load the baggage is given. And if any brother wishes to speak to the Marshal he should go to him on foot, and when he has spoken to him he should return to his place; and he should not leave his place before the order to mount is given, for as long as his companions are in camp. 157. When the Marshal has the order to mount called, the brothers should look over their campsite so that nothing of their equipment is left behind, and then they should mount and go quietly with their troop, at a walk or amble, their squires behind them, and position themselves in the line of march if they find an empty place for themselves and their equipment; and if he does not find it empty, he may ask the brother who has taken it, who may give it to him if he wishes, but need not if he does not wish to. And when they have joined the line of march, each brother should give his squire and his equipment a place in front of him. And if it is night-time, he should keep silent except for any important task, and then he should go quietly and in silence within the line of march until the next day when they have heard or said prime, in the manner which is established in the house, and for as long as the camp lasts. The brother who has joined the line of march may give the place in front of him to another who has not joined it, but no-one should give up the place behind him; and then neither of these two brothers, neither the one who gave the place nor the one who took it in this way, may give it to another in front or behind. 158. And if two brothers wish to talk to one another, the one in front should go to the one behind in such a way that their equipment is in front of them; and when they have spoken, each should return to his troop. And if any brother rides beside the line of march for his own purposes, he should come and go downwind; for if he went upwind, the dust would harm and annoy the line of march. And if anything happens so that a brother cannot nor knows how to join his troop, one of the brothers should give him a place in front of him until daylight, and then he should return to his troop as best and as quickly as he can. And this also applies to the squires. And no brother should ride beside the line of march, nor two, nor three, nor four or more, either for pleasure or to speak, rather they should go behind their equipment and each one keep to his troop quietly and in silence. 159. No brother should leave his troop to water his horses or for anything else, without permission; and if they pass by running water in peaceful territory, they may water their horses if they wish; but they may not endanger the line of march. And if they pass by water whilst on reconnaissance, and the Standard Bearer passes by without watering his horses, they should not do so without permission; and if the Standard Bearer stops to water his horses, they may do likewise without permission. And if the alarm is raised in the line of march, the brothers who are near the shout may mount their horses and take up their shields and lances, and keep calm and await the Marshal's order; and the others should go towards the Marshal to hear his command. 160. When there is war and the brothers are lodged in an inn or established in camp, and the alarm is raised, they should not leave without permission, until the banner is taken out; and when it is taken out they should all follow it as soon as possible, and they should not arm or disarm without permission; and if they are lying in ambush or guarding pasture, or somewhere they are reconnoitring, or they are going from one place to another, they should not remove bridle or saddle or feed their horses without permission. <references /> ===How the Brothers Should Go in a Squadron=== 161. When they are established in squadrons, no brother should go from one squadron to another, nor mount his horse nor take up his shield or lance without permission; and when they are armed and they go in a squadron, they should place their squires with lances in front of them, and those with horses behind them, in such a way that the Marshal or the one who is in his place commands; no brother should turn his horse's head towards the back to fight or shout, or for anything else, while they are in a squadron. 162. If any brother wishes to try out his horse to learn what needs to be done for it or if there is anything to adjust to do with the saddle or saddle cloth, he may mount up to leave for a while without permission, and then return quietly and in silence to his squadron; and if he wishes to take his shield and lance, he should have permission; and whoever wishes to protect his head with his iron coif<ref>Formerly an integral part of the hauberk, in the thirteenth century the coif became a separate hood of mail. </ref> may do so without permission; but he may not take it off. No brother may charge or leave the ranks without permission. 163. And if it happens by chance that any Christian acts foolishly, and any Turk attacks him in order to kill him, and he is in peril of death, and anyone who is in that area wishes to leave his squadron to help him, and his conscience tells him that he can assist him, he may do so without permission, and then return to his squadron quietly and in silence. And if he otherwise charges or leaves the squadron, justice will be done even as far as going on foot<ref>This was a particular disgrace for a knight, who defined himself as a mounted warrior. </ref> to the camp and taking from him all that may be taken from him except his habit. <references /> ===When the Marshal Takes Up the Banner to Charge=== 164. When the Marshal wishes to take the banner on God's behalf from the Under-Marshal, the Under-Marshal should go to the Turcopolier if the Marshal does not retain him. And then the Marshal should order five or six or up to ten knight brothers to guard him and the banner; and these brothers should overwhelm their enemies all round the banner, to the best of their ability, and they should not leave or go away, rather they should stay as near to the banner as they can, so that, if necessary, they may assist it. And the other brothers may attack in front and behind, to left and right, and wherever they think they can torment their enemies in such a way that, if the banner needs them they may help it, and the banner help them, if necessary. 165. And the Marshal should order the Commander of the Knights to carry a banner furled round his lance, and he should be one of the ten. And this brother should not leave the Marshal, rather he should keep as near to him as possible, so that if the Marshal's banner falls or is torn or any misadventure befalls it, which God forbid, he can unfurl his banner; or if not, he should act in such a way that the brothers may rally round his banner if necessary. And if the Marshal is so badly wounded or afflicted that he cannot lead the attack, the one who carries the furled banner should lead the attack. And those who are ordered to guard the banner should go to him; neither the Marshal nor the one who carries the furled banner into battle should charge with it or lower it to charge for any reason. 166. And those especially who lead a squadron of knights should not charge or leave the squadron unless they do so with the permission or consent of the Master, if he is there, or of the one who is in his place. If he does not agree to do it through difficulty, or because he is surrounded, he cannot lightly have permission; and if it happens any other way, severe punishment will be given, and he cannot keep the habit. And each squadron commander may have a furled banner and may command up to ten knights to guard him and the banner. And everything that is said about the Marshal is true for all the commanders who lead squadrons. 167. And if it happens that any brother cannot go towards his banner because he has gone too far ahead for fear of Saracens who are between him and the banner, or he does not know what has become of it, he should go to the first Christian banner that he finds. And if he finds that of the Hospital, he should stay by it and should inform the leader of the squadron or someone else that he cannot go to his banner and he should remain quiet and silent until he is able to go to his banner. Nor should he leave the squadron because of cuts or wounds without permission; and if he is so badly hurt that he cannot obtain permission, he should send another brother to get it for him. 168. And if it happens that the Christians are defeated, from which God save them, no brother should leave the field to return to the garrison, while there is a piebald banner raised aloft; for if he leaves he will be expelled from the house for ever. And if he sees that there is no longer any recourse, he should go to the nearest Hospital or Christian banner if there is one, and when this or the other banners are defeated, henceforth the brother may go to the garrison, to which God will direct him. <references /> ===Here Begin the Retrais of the Turcopolier=== 169. The Turcopolier brother should have four horses, and in place of a mule he may have a turcoman; and he should have a small tent and the same rations as the convent; and the pack animals should carry the rations, the tent and the cauldron. And if he is in lodgings or in camp and the alarm is raised, he should not leave without permission; but the Marshal should indicate to him once what he should do. And if he has to go anywhere he should send one or two turcopoles to that area where the alarm is, to see what it is; and then he should inform the Marshal or the one who is in his place, so that he may order and issue his command. 170. And when the Turcopolier goes with the scouts and is given five or six or eight knights, or up to ten, they are under the command of the Turcopolier; and if there are ten, and there is a Commander of Knights with a piebald banner, the Turcopolier will be under his command. And when the squadrons of the convent are lined up, the Turcopolier should keep his men in the squadron and be like the others, and behave in such a way as to carry the banner, as is given above for the Marshal. Nor should he charge or attack unless the Master or Marshal orders him to. 171. All the sergeant brothers, when they are under arms, are under the command of the Turcopolier, but in peacetime they are not; and the turcopoles are [under his command] in time of war and in time of peace. The Under-Marshal, the Standard Bearer, the Master's sergeant brother, and those of the Marshal and the Commander of the Land, if they are not in the Turcopolier's squadron are not under his command. 172. The sergeant brothers who are armed in mail should conduct themselves under arms as is given for the knight brothers; and the other sergeant brothers who are not armed, if they act well, will receive thanks from God and the brothers. And if they see that they cannot resist or that they are wounded, they may go to the back, if they wish, without permission, and without harm coming to the house. If brothers are placed to command the sergeants at arms, they should not leave in order to charge or for any other reason, without permission; but if the Marshal or the brothers charge, they should lead the sergeants lined up in close ranks behind them, to the best of their ability, so that if the brothers need them, the sergeants may come to their aid. <references /> ===Here Begin the Retrais of the Under-Marshal=== 173. The Under-Marshal should have two horses and a tent and the same rations as the convent; and the pack animals should carry the tent. And he should give to the brothers the small items of equipment, and have them loaded and repaired if he can and if he has them, and may distribute old saddles, rugs, barrels, fishing nets, lances, swords, chapeaux de fer, old Turkish arms and cross-bows, which belong to the marshalcy, and saddle pads; and henceforth he may give and distribute all small items of equipment, wherever the Marshal is or is not, unless it is something that the Marshal has forbidden. And the Under-Marshal may not give out any of the large items of equipment unless the Marshal orders him to. 174. And if a brother goes overseas or passes from this world, and the Marshal wishes to give away the entire equipment, or keep it for as long as he wishes, he should order and command the Under-Marshal, who should do it; the Under-Marshal may not give any of it away until the Marshal has seen it. And if the Marshal does not order him, until he has seen it or forbids it, he may give away what suits him. 175. All the craftsman brothers of the marshalcy are under his command, and should answer to him or the one who is in his place for their work, and he should provide them with and ensure that they have everything appertaining to their work. And he may send them out in the service of the house and give them permission to go from one house to another to enjoy themselves on feast days. And where the Marshal is absent, the Standard Bearer is under his command as is given above. And if there is a squire without a master, and the Under-Marshal asks for him to put him in the horse caravan, and if he asks him for any squire from the caravan to give to a brother, he should do it; and he should give the Standard Bearer as many squires as he asks for, if he has them, to put in the caravan, and he should obey him. And the Under-Marshal, if he has too many squires in the caravan, and the Standard Bearer has need of them, should give them to him, except for the garrison of the caravan. 176. And wherever the Standard Bearer is absent, the Under-Marshal may punish the squires if he wishes and if they have committed some crime against him; he may take squires from the caravan and give them to the brothers who he sees are in need of them, and place caravan squires in the horse caravan. And if the Standard Bearer assembles a chapter of squires, and the Under-Marshal wishes to go to it, he may hold the chapter and may punish the squires if he wishes. And all the squires who have been lent to craftsman brothers or to brothers who have only one horse, should go to the Standard Bearer when the order is called for the caravan squires to go there. <references /> ===Here Begin the Retrais of the Standard Bearer=== 177. The Standard Bearer should have two horses and a tent and the same rations as the convent; and the pack animals should carry the tent; and all the squires of the house are under his command wherever he happens to be; he should engage them and hear their vows, and should tell them all the laws of the house, and the things for which they may be expelled from the house, put in irons and flogged; and ensure that they are paid when they have served their term. And he may hold chapter and assemble them whenever he pleases and there is need, and he may punish those who have committed a crime against him, in the manner which is established in the house; and he should ensure that they are given barley, straw and lodging. The officers in charge of the grain store and the sentries are under his command and should each have one horse. 178. And if the brothers are together and they send their horses and squires to the house's baggage train or pasture, or to another communal area, the Standard Bearer should lead them out and back in a troop, a piebald banner at the head of the troop. And wherever the squires and brothers eat in the convent, the Standard Bearer should keep table; and wherever the brothers are camped and the squires take rations, they should not mix with them if they do not wish. 179. When the convent is on the march, the Standard Bearer should go in front of the banner and should have a squire or sentry carry it, and should lead the line of march in such a way as the Marshal commands. And in time of war, when the brothers go in squadrons, a turcopole should carry the banner, and the Standard Bearer should form the squires into a squadron. And if the Marshal and the brothers charge, the squires who lead the destriers<ref>War horses which were led by squires and mounted by knights only when battle was joined. </ref> should charge behind their lords, and the others should take the mules which their lords ride and should remain with the Standard Bearer. And he should have a banner furled round his lance; and when the Marshal charges he should have the squires formed into squadrons and should unfurl his banner; and he should go after those who are attacking as best, as soon and in as orderly a fashion as he can, at a walk or amble, or whatever seems best to him. <references /> ===Of the Sergeant Brothers, Commanders of the Houses === 180. The sergeant brothers commanders of the houses should have one horse and the same rations as the convent; he may give four deniers to a brother, and may have one of their sergeants as a squire. And if it pleases the Standard Bearer to give him a squire, he may take him. Of the Casalier Brothers 181. The casalier brothers should have two horses and one squire and the same ration of barley as the Master; and they may give four deniers to a brother; and may keep one girth for the horses that they ride. <references /> ===How the Master and the Brothers Should Eat in the Convent === 182. The Master and all the other strong and healthy brothers should eat at the convent's table and hear the blessing; and each brother should say one paternoster before he cuts his bread and not while he is eating. And when he has eaten he should give thanks to God for what He has given; and he should not speak until he has given thanks in the chapel if it is nearby, and in the same place if it is not nearby. 183. Neither the Master nor any other brother should have flasks of wine or water at the convent's table, nor allow any brother to bring them there. And if a secular man sends a gift of wine or meat, only the Master may send the present to the infirmary or wherever he pleases, except to the convent's table. And all the other brothers, if anything is presented to them, should send it to the Master if he is at the convent's table, and if he is not, to the brothers in the infirmary. And if the Master eats at another table or at the infirmary table, when he does not eat in the convent, the gift should be sent to him. 184. If it happens that anyone gives beef and mutton to the convent's table, the commander of the house should place those who do not eat beef in one area of the table, except the Master and the chaplain. Each brother may ask for some of the sergeants' meat. If anyone brings to the brothers raw or rotten meat, or meat which smells, they may take it back and it should be exchanged if there is sufficient. 185. Often, two kinds of meat are given to all the brothers in the convent, because he who does not eat one eats the other, as at Christmas and Easter, and at the two Shrovetides;<ref>The Templars observed two fasts per year (cf. §76 and 351), before Easter and before Christmas. The two Shrovetides were Shrove Tuesday and the Sunday before St Martin's Day (11 November).</ref> and three kinds of meat when the houses have sufficient, and the commanders wish it. And the servings should be communal as is written for the Commander of the Victuals. 186. On the days when they do not eat meat they should have two cooked dishes; but if they are given either cheese or fish they should have only one cooked dish, if the commanders do not wish to give them two. But at the two Shrovetides they should be given two or three dishes, so that he who does not want one may have the other. And when it comes to Sundays, Tuesdays or Thursdays, it is usual to give them fresh or salted fish, or something else to be eaten with bread. But if they have fish on Monday, Wednesday, Friday or Saturday, the commander of the house may take away from them one of the cooked dishes if he wishes, if he pays for the fish he gives them. 187. It is usual on Fridays to give them one cooked dish and then green vegetables or something else to be eaten with bread; and each brother may ask for what is eaten at the convent's table and what is given to the other brothers. But each brother should speak quietly and keep silence, and listen to the clerk who reads the lesson. And each may give some of his food to those around him, but only as far as he can stretch out his arm. 188. The Master may give some of his food to the brothers who eat on the floor and do their penance. And for this reason enough food for four brothers should be put in the Master's bowl, either meat, fish or anything else to be eaten with bread; neither the Master nor anyone else should have any other food, to eat or drink, except what is given communally to the brothers of the convent. Nor should any brother have his own place at the convent's table, except the Master and the chaplain brother who eats next to him. Wherever the Master is, three paupers should eat of the brothers' food, four in each major house and castle, for love of God and the brothers. When the bell sounds, the chaplain brother, the paupers and all the knight brothers may sit, and the sergeant brothers should wait until the small bell is rung, and then they should sit. They should fill the table on the inside and then on the outside. Cups, bowls and napkins should be communal, except for the Master and the chaplain brother who have been permitted cups. 189. When the convent has three dishes of meat or other food, the household should have two. But the turcopoles and all those who eat at their table should have what is eaten by the convent. And the paupers who are fed at the house where they are established should have as much meat and other food as the brothers of the convent. <references /> ===The Retrais of the Infirmarer Brother === 190. The Infirmarer brother should have so much good sense as to ask the sick brothers who cannot eat, and dare not, from the communal food of the infirmary, which food they are able to eat, and they should tell him when he asks them; and he should prepare and give to them as much of the communal food of the infirmary as they can eat. And especially for those brothers who are feeble, suffering and recuperating from illness he should do as is said above. And to those who have quartan fever<ref>A fever characterised by a paroxysm every third (or, by inclusive reckoning, every fourth) day. </ref> he may give meat every weekday except Friday, likewise from the fast of St Martin until Advent, and during Advent on three days a week. 191. All the sick and ageing brothers who cannot tolerate the food of the convent should eat at the infirmary table; and the healthy brothers, when they are bled, should eat only three times. And if a brother who has been bled, or an elderly one, or one who has quartan fever asks for the food of the convent, he should be given it. But to those other brothers who eat according to their illness, none of it should given, except to see if they can endure the [food of the] convent; and for this reason they may be given it once or twice. And if they can tolerate it, they should go and eat in the convent. 192. Not lentils, nor shelled broad beans, nor cabbage that has not flowered, nor beef, nor trout, nor nanny-goat, nor billy-goat, nor mutton or veal, nor eels should be given to the infirmary table, except when the convent eats it, or those whom we have mentioned above, or when any brother eats at the invitation of anyone who may invite him to do so. Cheese may not be given as a dish in the infirmary. 193. When the Master wishes to eat at the infirmary table he should ask the Infirmarer to prepare the food. And on the table nearest the infirmary should be placed a napkin, wine and water in flasks, and a glass goblet; and then the Infirmarer brother should prepare so much food that all the other brothers may be nourished by him. No brother who eats at the infirmary table may have glass flasks or goblets, unless it is for a worthy man or great friend of the house. 194. All the brothers who cannot hear the hours or go to the chapel because of their illness should go and sleep in the infirmary. But it is a good thing if they confess and take communion beforehand, and that they ask the chaplain for extreme unction if necessary. Moreover, only the Master may sleep in his room when he is ill. And each brother, when he is ill, may eat three times in his own bed, if he wishes: that is to say, the day he cannot go to the chapel because of his illness, the next day until vespers, and then he should go to the infirmary if he has not recovered. But those brothers who suffer from dysentery, or a serious wound, or vomiting, or delirium, or any other grave illness which the other brothers cannot tolerate, should be given a room as near as possible to the infirmary until they are fully recovered and the other brothers can tolerate their presence. 195. The Infirmarer brother should have as much food prepared for the brothers who lie in the infirmary as each asks for, if he can find it in the house or for sale in the town, and syrup if they ask for it. And the Infirmarer may give them permission to let blood and shave their heads. But to shave their beards, or cut into mortal wounds, or to take medicine, permission must be obtained from the Master or from the one who takes his place. 196. The commander of the house should provide the Infirmarer brother with whatever is necessary for the infirmary table, and for the infirmary where the brothers lie sick; and he should place under his command the cellar, the large kitchen, the oven, the pigsty, the henhouse and the garden. And if the commander does not wish to do this, he should give to the Infirmarer brother as much money as is necessary for the needs of the infirmary. The Commander of the Land should ensure that the brothers have what they require, and the means with which to buy the medicines they need. 197. When brothers leave the infirmary, they should firstly go to the chapel to hear mass and the divine office of Jesus Christ, and afterwards they may eat three times in the infirmary, and then they may leave, if they are recovered to such an extent that they can go to the chapel to hear all the hours. And then they should eat at the infirmary table until they can safely eat the food of the convent. The Commander of the Land, or the Master, should find a doctor for the sick brothers so that he may visit them and advise them on their illnesses. <references /> ===Election of the Grand Master === On the Election of the Master of the Temple 198. When the Master of the Temple dies and God summons him, if he dies in the Kingdom of Jerusalem, and the Marshal is present, he remains in place of the Master, and should hold chapter because of the office of the Marshalcy that he holds until he and the convent and all the baillis from this side of the sea have determined and elected a Grand Commander who will hold the office of Master. And so he should assemble all the worthy men of the baillie, and should ask all the prelates of the land and the good people of religion to be at his funeral and interment. And with a great lighting of candles his service should be celebrated, and he should be buried with great honour. And this lighting of candles is granted to him only, in honour of his Mastership. 199. And all the brothers who are present should say two hundred paternosters during the next seven days, and all the brothers in the same baillie as that house should do likewise; and so they should be there unless it is not suitable for them to remain for any reason. And one hundred paupers should be fed for the sake of his soul at dinner and at supper. Afterwards, his equipment should be distributed as if for any other brother of the convent, except his clothes and night clothes, which should go to the Almoner, and should be given entirely to the lepers, for love of God, as he did with his old clothes when he took new ones. 200. As soon as possible afterwards, the Marshal should inform all the commanders of the provinces this side of the sea of the Master's death, so that they may come to advise the house on a given day and elect a Grand Commander who will take the place of the Master. And if it can be done without great harm to the house, the election of the Master should be celebrated in Jerusalem or within the Kingdom. For he is the head of the house and the chief province of all the Temple. 201. But if it happens that the Marshal or all the convent is in the land of Tripoli or Antioch, and the Master dies there, what is said above for the Marshal of the Temple in the Kingdom of Jerusalem should be understood for each and both of these two commanders of these two provinces. Just as the Marshal should hold chapter to elect the Grand Commander if it happens in the Kingdom of Jerusalem, the Commander of the land of Tripoli or Antioch should act in the same way. And if he dies in the Kingdom of Jerusalem and the Marshal is not in the Kingdom, the Commander of the Kingdom of Jerusalem should arrange his funeral like one of the other commanders of the provinces, and should inform the Marshal, the convent and the other commanders of the Master's death as soon as possible, in the name of the Holy Trinity. 202. And if the Grand Commander who is to take the place of the Master is within the Kingdom of Jerusalem, the Marshal should hold chapter as is said above, and he<ref>I.e. the Grand Commander. </ref> should be elected by the common consent and will of all the brothers or of the majority, on behalf of and in the name of God. 203. The Grand Commander should retire apart with the Marshal and the commanders of the three provinces, if they can be present, and are not prevented by canonical impediment with the other worthy baillis, and those others who to him and to the other worthies it seems that they should be called to give advice, and by no means all. And together with them he should decide the time and day on which they may suitably assemble to make the election. And each of the commanders of the provinces should come on the appointed day, without being sent for, with a party of worthy men from his baillie whom he may bring without harm. 204. And from that day on, the Grand Commander should carry the Master's seal and issue all the commands of the house in place of the Master until such time as God has provided the house with a Master and governor. And so he should be obeyed like the Master if he were alive. 205. And all the brothers of the Temple overseas should fast for three Fridays on bread and water, from that moment until the day appointed for the election. And from that day on each commander should go to his baillie and take care of the work of the house in the finest and best way that God will show him, and should ask and command his brothers to pray that God advise the house in the matter of a Father and Master. And this same request should be made to all good people of religion. 206. When the day for the election of the Master arrives, the convent and all the baillis, as is given above, should assemble in the appointed place, according to what seems good to them. And after matins on the day the election is to take place, the Grand Commander should summon the majority of the worthy men of the house, but not all the brothers, and they should with advice select two or three worthy men of the house, and more if necessary, who are brothers and the best-known; and they should be ordered to leave the council, and they should obey. 207. And afterwards, the Grand Commander should ask them, and the one on whom all the council, or the majority agrees, will be the Commander of the election. Then, he should recall them and make known to the one who is elected that he is made the Commander of the election of the Master on behalf of God. And the one who is elected should be such that he loves God and justice, and should be able to speak all languages and to all the brothers; he should love peace and concord within the house, and should not encourage differences. And all the thirteen electors of the Master should be such, from divers provinces and divers nations. And before they leave the council, the Grand Commander should give himself and all the other brothers of the council, a knight brother as a companion, as is given above. And this council and this assembly should always be held without change. 208. After matins on the day of the election, so that they may stay awake to pray to God until daybreak, henceforth the two brothers should go to the chapel to pray that God guide and counsel them, so that they may perfectly and according to His will accomplish the office and command with which they are charged. And each one should pray to himself and they should not speak to any other brother, nor any other brother speak to them; nor should they assemble together unless it is to speak of that thing which they have to decide. And they should stay all night in prayer and discuss the business of the election, and none of the other brothers of the council should leave, and those who are ill should rest in their beds and pray that God advise the house, and the other healthy brothers according to the strength of their bodies should be at their prayers until daybreak. 209. When the bell has rung for prime and the brothers have gone to the chapel to hear prime, and the mass of the Holy Spirit has been sung with great devotion, and terce and sext heard, they should enter the chapter silently and humbly and hear the sermon and prayer said according to the custom of the Order of Knighthood. And afterwards, the Grand Commander should ask and command the brothers to call upon them the grace of the Holy Spirit, through which they may have such a Master and shepherd by whom the house and all the Holy Land may be advised, and in whose service the house is established and ordained. And all the brothers should kneel on the ground and say those prayers which God has taught them. 210. And afterwards, the Grand Commander should have the Commander of the election and his companion come before him and all the chapter, and should charge them in virtue of obedience with this office which is given above, in peril of their souls and with the reward of Paradise, that they may have all wisdom and all understanding to elect their companions who will be with them in that office. And so he should order them also not through mercy, nor hatred, nor love, but seeing only God before their eyes, to choose such companions by their wisdom, who strive for the peace of the house as is said of them above, and they should leave the chapter. 211. And these two brothers should choose another two brothers so that they are four. And these four should choose another two brothers so that they are six. And these six brothers should choose another two brothers so that they are eight. And these eight brothers should choose another two brothers so that they are ten. And these ten brothers should choose another two so that they are twelve, in honour of the twelve apostles. And the twelve brothers should elect together the chaplain brother to take the place of Jesus Christ; he should endeavour to keep the brothers in peace and love and in harmony: and they will be thirteen brothers. And of these thirteen, eight should be knight brothers, four sergeant brothers and the chaplain brother. And these thirteen brother electors should be as is given above for the Commander of the election, from divers nations and countries, in order to keep the peace of the house. 212. Afterwards, all the thirteen electors should go before the Commander and the brothers, and the Commander of the election should ask all the brothers together and the Grand Commander to pray to God for them, for they are charged with a heavy task. And straightaway all the assembled brothers should throw themselves on the ground in prayer and pray to God and all the saints, through whom the house had its beginning, that He advise them and indicate such a Master as He knows the house and the Holy Land require. 213. Afterwards, all thirteen should stand up in front of the Grand Commander, and he should command each and all of the thirteen electors in that office with which they are enjoined, to have God before their eyes and strive for nothing but the honour and benefit of the house and the Holy Land. And that person who seems most beneficial to all or to the majority they will not fail to put in that office which is the Master's, out of hatred or any ill will. And he who does not seem beneficial to all or to the majority, neither out of any favour or love should they call or elect him to hold such a high office as that of Master. 214. And this order should be given to all the thirteen electors in front of the whole chapter by the Grand Commander in this way: 'We implore - on behalf of God and My Lady St Mary, and My Lord St Peter, and all the saints of God, and on behalf of all the chapter, in virtue of obedience, under pain of the grace of God that on the Day of Judgement, if you act in this election in a manner in which you should not, you will be held to give account and reasons before the face of God and all these saints - that you elect that brother of the Temple who seems to you most worthy and beneficial and most acceptable to all the brothers and to the house and the Holy Land and who is of the best reputation.' 215. And the Commander of the election should ask the Grand Commander and all the brothers to pray to God for them, that He advise them. And all the thirteen electors will leave the chapter together and will go to such a place as is suitable for the election. 216. In the name of the Holy Trinity, that is of the Father and of the Son and of the Holy Spirit. Amen. - There they will begin to treat of the election and to name the persons who it seems to them beneficial to elect as Master. Firstly, the persons of the brothers who are this side of the sea, either in the convent or in the baillies. And if it happens that God wishes that he is found beneficial to hold that office, and he has the common accord of all thirteen or of the majority, that one will be elected Master of the Temple. But if it happens that the most beneficial person is found in a land across the sea, with the agreement of all thirteen or of the majority, that one will be elected Master of the Temple. 217. And if it happens, from which God protect them, that the thirteen brothers are divided into two or three groups and are not in agreement, the Commander of the election, with any of the other worthy men, should go to the chapter in front of the Commander and all the brothers, and should request them to pray that God direct them; without withholding any word of the discord which is among them, from which God protect them. And these prayers should be offered several times, at the request of the electors. And all the brothers should kneel and bow down on the ground, and pray that the grace of the Holy Spirit advise and direct the electors to appoint a Master. - Afterwards, they should return to their companions in the place chosen for the election. 218. And if it happens that they are able to agree on the person to elect, he is Master who by common agreement of the majority is named and elected. And he who is thus communally elected, if he is this side of the sea, as we have said above, and is in the chapter with the other brothers, all the thirteen electors should go before the Commander and all the other brothers of the chapter. 219. And the Commander of the election should say, for himself and all the companions together, to all the brothers: 'Good sirs, give thanks to Our Lord Jesus Christ and to My Lady St Mary and all the saints, that we are all together in agreement. And so we have, on behalf of God, elected according to your orders the Master of the Temple; do you give your assent to what we have done?' And they should say all together and each one for himself. 'Yes, on behalf of God.' - 'And do you promise to obey him all the days of his life?' - And they should reply: 'Yes, on behalf of God.' 220. Afterwards, the Grand Commander should be questioned using this formula: 'Commander, as God and we have elected you as Master of the Temple, do you promise to be obedient to the convent all the days of your life and to keep the good customs and practices of the house?' and he should reply: 'Yes, if it please God.' And this question should be put by three or four of the most worthy men of the house. 221. And if the elected person is present, he should go to speak to him in this manner and name him by his name, and say: 'And we, in the name of the Father and of the Son and of the Holy Spirit, have elected and elect you Master, brother N...' - And then the Commander of the election should say to the brothers: 'Good lord brothers, give thanks to God; here is our Master.' And immediately the chaplain brothers should begin the Te Deum laudamus. And the brothers should immediately rise and take the Master with great devotion and great joy, and carry him in their arms to the chapel, and offer him to God before the altar, whom He has provided for the governance of the house; and he should be kneeling in front of the altar while prayers are said to God for him. And the chaplain brothers should say: 222. Lord have mercy upon us. Christ have mercy upon us. Lord have mercy upon us. Our Father ... And lead us not into temptation. R. But deliver us from evil. Make safe your servant. R. My Lord, who puts his trust in you. Send to him, Lord, help from the sanctuary. R. And watch over them out of Zion. Be to him, Lord, a tower of strength. R. In the face of the enemy. Lord, hear my prayer. R. And let my cry come to you. The Lord be with you. R. And with your spirit. Prayer Let us pray. Almighty and everlasting God, have mercy upon your servant and lead him according to your mercy in the way of eternal salvation, that, you being willing, he may desire those things pleasing to you and perfect them in all virtue, through Our Lord ... 223. All the things which have been said and recounted between the brother electors should be kept secret and concealed like the chapter; for great scandal and great hatred may spring from it, for whoever would allow to be repeated the words which have been said and recounted among the brothers. <references /> ==Penances== These are the Things for Which a Brother of the House of the Temple May be Expelled from the House <references /> ===On Simony=== 224. The first thing for which a brother of the Temple may be expelled from the house is simony, for a brother who enters the house through simony should be expelled because of it; for he cannot save his soul. And simony is committed by gift or promise to a brother of the Temple or to another who may help him to enter into the Order of the Temple. <references /> ===On Disclosing the Affairs of the Chapter=== 225. The second thing is if a brother discloses the affairs of his chapter to any brother of the Temple who was not there, or to any other man.<ref>Keeping the secrecy of the chapter was not unique to the Templars, although it formed the basis for one of the accusations laid against them which led to their dissolution.</ref> <references /> ===On He Who Kills or Causes to be Killed a Christian Man or Woman=== 226. The third thing is he who kills or causes to be killed a Christian man or woman. <references /> ===On Theft=== 227. The fourth thing is theft, which is understood in several ways. <references /> ===Whoever Leaves a Castle or Fortified House Except by the Gate=== 228. The fifth thing is whoever leaves a castle or fortified house by any other way except by the prescribed gate. <references /> ===On Conspiracy=== 229. The sixth thing is to conspire; for conspiracy is committed by two or more brothers. <references /> ===On the One Who Flees to the Saracens=== 230. The seventh thing is he who leaves the house and goes to the Saracens; (he will be expelled from the house). <references /> ===On Heresy=== 231. The eighth thing is heresy, or whoever goes against the law of Our Lord. <references /> ===On the One Who Leaves his Banner for Fear of the Saracens=== 232. The ninth thing is if a brother leaves his banner and flees for fear of the Saracens; (he will be expelled from the house). <references /> ==These are the Things for Which a Brother of the Temple Loses his Habit== Part of Penalties ===Whoever Disobeys the Commandment of the House=== 233. The first thing is, if a brother disobeys the commandment of the house and persists in his folly, and does not wish to carry out the order he has been given, his habit should be taken from him, and he may be put in irons; and if he repents before his habit has been removed, and no harm has come to the house, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. For it is said in our house that when a brother is commanded to do the work of the house, he should say, 'On behalf of God.' And if he says, 'I will not do it,' immediately that commander should assemble the brothers and hold chapter, telling the elders of the house that the habit may be removed from him because he has disobeyed the order; for the first promise that we make is obedience. <references /> ===On a Brother Who Strikes Another Brother=== 234. The second thing is, if a brother lays his hand on another brother out of anger or wrath, he should not keep his habit; and if the blow is serious, he may be put in irons. And so he should not carry the piebald banner, nor the silver seal, nor take part in the election of a Master; and this has been done many times. And before the fault is examined, he should be absolved, for he is excommunicated; and if he is not absolved of it, he should neither eat with the brothers nor go to the chapel. And if he strikes a man of religion or a clerk, he should be absolved before the fault is examined. <references /> ===On a Brother Who Strikes a Christian Man or Woman=== 235. The third thing is, if a brother strikes a Christian man or woman with a sharp instrument or a stone, or stick, or with anything with which he may kill or wound with one blow, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. <references /> ===On a Brother Who has Contact with a Woman=== 236. The fourth thing is if a brother has contact with a woman, for we consider guilty a brother who enters an evil place, or a house of iniquity, with a sinful woman, alone or in bad company; he may not keep his habit, and he may be put in irons. And he should not carry the piebald banner, or the silver seal, nor take part in the election of a Master; and this has been done several times. <references /> ===On a Brother Who Falsely Accuses Another Brother of Something for Which he Should be Expelled from the House=== 237. The fifth thing is, if a brother accuses another brother of something for which he may be expelled from the house if he is guilty, if the brother who accuses him cannot prove it, he may not keep his habit, after he makes him plead for mercy in chapter; and if he repents in chapter, the habit is at the discretion of the brothers, whether to take it from him or let him keep it; and unless he makes him go to chapter, he may not have back his habit whatever he may say, even if he repents and does not wish to persist in his folly. <references /> ===On a Brother Who Puts Blame on Himself === 238. The sixth thing is, if a brother falsely accuses himself in order to have permission to leave the house, and is found guilty, he may not keep his habit. <references /> ===On a Brother Who Asks Permission=== 239. The seventh thing is, if a brother asks permission in chapter to go and save his soul in another order, and they do not wish to give it to him, and he says he will leave the house, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. <references /> ===On a Brother Who Says He Will Go to the Saracens=== 240. The eighth thing is, if a brother says he will go to the Saracens, even if he says it out of anger or wrath, the habit will be at the discretion of the brothers, whether to take it from him or let him keep it. <references /> ===On a Brother Who Lowers the Banner in Battle=== 241. The ninth thing is, if a brother of the Temple who carries the banner in battle lowers it in order to strike, and no harm comes of it, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. And if he strikes with it and harm comes of it, he may not keep his habit, and so it may be decided to put him in irons; he may never carry the banner or be a commander in battle. <references /> ===On a Brother Who Carries the Banner and Charges Without Permission=== 242. The tenth thing is, if a brother who carries the banner charges without the permission of the one who may give it, if he is not at that time surrounded or in a place where he cannot obtain permission as is given in the retrais, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. And if great harm comes of it, it may be decided to put him in irons; he may never carry the banner or be a commander in battle. <references /> ===On a Brother Who Charges Without Permission=== 243. The eleventh thing is, if a brother who is in battle charges without permission, and harm comes of it, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. But if he sees a Christian in peril of death, and his conscience tells him that he can help him, as it is given in the retrais, he may do so. But in no other circumstances should a brother of the Temple charge without permission. <references /> ===On a Brother Who Refuses the Food of the Temple to Another=== 244. The twelfth thing is, if a brother refuses the bread and water of the house to another brother, coming or going, so that he does not let him eat with the other brothers, he should not keep his habit: for when a man is made a brother, he is promised the bread and water of the house, and no-one may take them from him for anything that he does, except as is established in the house. Or whoever refuses to open the gate to a brother so that he may not enter within the gate. <references /> ===On a Brother Who Gives the Habit to a Man to Whom he Should Not=== 245. The thirteenth thing is, if a brother gives the habit of the house to a man to whom he should not give it, or to anyone to whom he has not the authority to give it, or without the consent of the chapter, he may not keep his habit. And he who has the authority to give it may not take it away from him without the consent of the chapter, and if he does so he may not keep his habit. <references /> ===On a Brother Who Takes Something from Another, for Which he Helps him to Become a Brother=== 246. The fourteenth thing is, if a brother takes something from a secular man, for which he should help him to become a brother of the Temple, he may not keep his habit because of it: for he commits simony. <references /> ===On a Brother Who Breaks the Seal of the Master or of Another=== 247. The fifteenth thing is, if a brother breaks the seal of the Master or of the one who takes his place, without the permission of the one who may give it, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. <references /> ===On a Brother Who Breaks a Lock=== 248. The sixteenth thing is, if a brother breaks a lock without the permission of the one who may give it, and no other harm comes of it, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. <references /> ===On a Brother Who Gives the Alms of the House to a Secular Man=== 249. The seventeenth thing is, if a brother of the Temple gives the alms of the house to a secular man, or to anyone except a brother of the Temple, without the permission of the one who may give it, his habit is at the discretion of the brothers, whether to take it from him or let him keep it. And if the thing is great, or if he alienates land, he may not keep that habit; and because of the great harm to the house, it may be decided to put him in irons. <references /> ===On a Brother Who Lends Anything Belonging to the House without Permission=== 250. The eighteenth thing is, if a brother lends anything belonging to the house without the permission of the one who may give it, in a place where the house may lose it, he may not keep the habit; and the loan may be so great, and in such a place, that he will be put in irons. <references /> ===On a Brother Who Lends his Horse to Another Brother Without Permission=== 251. The nineteenth thing is, if a brother lends his horse to another brother in any place where he cannot go without permission, and the horse is lost, or dies, or is wounded, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. But he may lend it for pleasure in the town where he is. <references /> ===On a Brother Who Places Things Belonging to Another with Those of the House=== 252. The twentieth thing is, if a brother places the things of another with those of the house, by which the lords of the lands will lose their rights over them, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. <references /> ===On a Brother Who Knowingly Says that the Things of Another Belong to the House=== 253. The twenty-first thing is, if a brother knowingly says that the lands or goods of another belong to the house and they do not, and it is proven that he did it out of malice or covetousness, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. But if his conscience tells him to, he may say so or give a guarantee without coming to harm. <references /> ===On a Brother Who Kills, or Wounds, or Loses a Slave=== 254. The twenty-second thing is, if a brother kills, or wounds, or loses a slave through his own fault, the habit is in the hands of the brothers, whether to take it from him or let him keep it. <references /> ===On a Brother Who Kills, or Wounds, or Loses a Horse=== 255. The twenty-third thing is, if a brother kills or wounds a horse, or loses it through his own fault, the habit is in the hands of the brothers, whether to take it from him or let him keep it. <references /> ===On a Brother Who Hunts, and Harm Comes of It=== 256. The twenty-fourth thing is, if a brother hunts, and harm comes of it, the habit is at the discretion of the brothers, whether to take it from him or let him keep it.1 <references /> ===On a Brother Who Tries Out His Arms=== 257. The twenty-fifth thing is, if a brother tries out his arms and equipment and harm comes of it, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. <references /> ===On a Brother Who Gives Away any Animal Except a Dog or Cat=== 258. The twenty-sixth thing is, if a brother from the sheepfold or the stable gives away any animal except a dog or cat, without the permission of his commander, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. <references /> ===On a Brother Who Builds a New House without Permission=== 259. The twenty-seventh thing is, if a brother builds a new house of stone or lime without the permission of the Master or of the Commander of the Land, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. But other ruined houses he may repair without permission. <references /> ===On a Brother Who Knowingly Causes Loss to the House=== 260. The twenty-eighth thing is, if a brother knowingly or through his own fault causes loss to the house, of four deniers or more, the habit is at the discretion of the brothers, whether to take it from him or let him keep it: for all loss is forbidden to us. And the loss may be so great that he may be put in irons. <references /> ===On a Brother Who Passes Through the Gate with the Intention of Leaving the House=== 261. The twenty-ninth thing is, if a brother passes through the gate with the intention of leaving the house, and then repents, he could forfeit the habit; and if he goes to the Hospital, or anywhere else outside the house, the habit is at the discretion of the brothers, whether to take it from him or let him keep it. But if he spends one night there he may not keep the habit. On a Brother Who Leaves the House and Sleeps Two Nights Outside 262. The thirtieth thing is if a brother leaves the house and goes away, and sleeps two nights outside the house, he will lose his habit because of it, and should not recover it for a year and a day. And if he keeps the things which are forbidden for more than two nights, he will be expelled from the house. On a Brother Who Wilfully Gives Back his Habit, or Throws it Out of Anger 263. The thirty-first thing is, if any brother wilfully gives back his habit or throws it to the ground out of anger, and does not wish to pick it up despite the pleas and requests made to him, and other brothers pick it up before him, he will lose his habit, and should not recover it for a year and a day. But if he willingly picks it up before them, it will be at the discretion of the brothers, whether to take it from him or let him keep it. 264. And if by any chance he does not wish to pick it up, and any brother takes the habit and places it round the neck of the brother who has given it back, that brother will lose his own: for no brother should give back the habit nor make a brother outside the chapter. And the one to whom the habit is returned in this way will be at the mercy of the brothers, whether to take it from him or let him keep it.1 265. And in all the other things - except the last two, the one who sleeps two nights outside the house, and the one who wilfully gives back his habit, which are a year and a day as we have said above - the other faults of the habit are at the discretion of the brothers, according to the fault and the conduct of the brother, whether to take it from him or let him keep it. 264.1 Cf. §224 where a brother who enters the Order through simony is punished by expulsion from the Order. 266. And when a brother's habit is considered, it is taken from him as is said in the house; and if a brother has his habit taken from him, then he is quit of all the penances that he had to do. And when the habit is taken from a brother and he is put in irons, he should lodge and eat in the Almoner's house and does not have to go to the chapel; but he should say his hours, and should work with the slaves. And if he dies whilst doing his penance, he should be given the service of a brother. And no brother who does not have the authority to make a brother has the authority to remove the habit without the permission of the one who may give it. These are the Faults Which May be Examined by the House of the Temple 267. The first thing is being expelled from the house; and so there are things for which he may be put in irons and in perpetual imprisonment. The second thing concerns the habit; and so there are things for which he may be put in irons. The third thing is, when any brother is allowed to keep his habit for love of God, he is on three days until God and the brothers release him; and he should be made to do his penance at once without delay. The fourth thing is two days, or three days the first week. The fifth thing is two days only. The sixth thing is one day only. The seventh thing is on Fridays and corporal punishment. The eighth thing is when a brother's sentence is deferred before the Master or any worthy men of the house, in order to be guided in things of which the brothers may not be certain. The ninth is when a brother is sent to the chaplain brother. The tenth is when a brother is acquitted. These are the Retrais of the Chaplain Brothers 268. The chaplain brothers should make the same promises as the other brothers; and should conduct themselves like the other brothers; except for the right of the paternoster, they should say the hours. And they should wear a closed robe, and shave their beards, and may wear gloves. And when they are in the presence of a dead brother, they should sing the mass and say the office,1 instead of the hundred paternosters. And the chaplain brothers should be honoured, and given the best robes of the house, and should sit next to the Master at table, and should be served first. 269. The chaplain brothers should hear the confessions of the brothers; no brother should make confession to anyone else but him, because he may see the chaplain brother without permission. For they have greater power to absolve them on behalf of the pope than an archbishop. 268.1 I.e. the office for the dead. 270. If a chaplain brother sins, he should plead for mercy in his chapter like any other brother, without kneeling, and should do what the brothers decide. If a chaplain brother leaves the house and then returns, pleading for mercy at the gate, he should undress himself at the door of the chapter, and go before the brothers in chapter, and plead for mercy without kneeling. And if he does not do something for which he should be expelled from the house, he should be made to do his penance, and should be without his habit for a year and a day; and he should eat at the household's table without a napkin, and should observe all the fasts observed by the other brothers who are doing penance, until the brothers release him; and on Sundays he should go for corporal punishment, to the chaplain brother privately, and he should also receive all the punishment that he should; and he may sing privately during the week without music. And when the other brothers who are doing penance work with the slaves, the chaplain brother should say his psalter instead of working. 271. And if there is a chaplain brother who leads a wicked life, or who engenders discord between the brothers, or causes scandal, he may be more readily got rid of than another brother; for thus the pope commanded us when he gave us chaplain brothers.1 And if he does penance with his habit, he should eat at the turcopoles' table without a napkin. And he may do something for which he will be put in irons or in perpetual imprisonment. These are the Things Which a Chaplain Brother May Not Absolve 272. These are the things for which a chaplain brother may not absolve a brother of the Temple. That is to say, if he kills a Christian man or woman. The other is if a brother lays his hand upon another brother in such a way that he causes blood to flow from a wound. The other is if a brother of the Temple lays his hand on any man of another order, either a clerk or a priest who is ordained in the Holy Church. The other is if a brother is in orders and he renounces them when he enters the house, and afterwards confesses; and when he enters the house through simony. 273. The chaplain brother may not absolve them, for the pope has kept them in the Church of Rome; and for this reason it is proper that they be absolved by the patriarch or the archbishop or bishop of the country where they are. Formulae of Profession 274. 'Are you willing to renounce the world?' R. 'I am willing.' - 'Are you willing to profess obedience according to canonical institution and according to 271.1 Innocent II's bull Omne datum optimum of 1139 gave the Templars permission to have their own chaplain brothers (see Introduction). the precept of the lord pope?' R. 'I am willing.' - 'Are you willing to take upon yourself the way of life of our brothers?' R. 'I am willing.' Then he who addresses him shall say: 'May God help and bless us'; the entire psalm is to be said. 275. Then he shall say his profession to him: 'I N... am willing and I promise to serve the Rule of the Knights of Christ and of His knighthood with the help of God for the reward of eternal life, so that from this day I shall not be allowed to shake my neck free of the yoke of the Rule; and so that this petition of my profession may be firmly kept, I hand over this written document in the presence of the brothers for ever, and with my hand I place it at the foot of the altar which is consecrated in honour of almighty God and of the blessed Mary and all the saints. And henceforth I promise obedience to God and this house, and to live without property, and to maintain chastity according to the precept of the lord pope, and firmly to keep the way of life of the brothers of the house of the Knights of Christ.' 276. Then he shall lay across the altar, and prostrate shall say: 'Receive me Lord in accordance with your word and let me live.' Then the others: R. 'And may you not confound me in my hope.' Then he shall say: 'The Lord is my light.' R. 'The Lord is the protector of my life.' Then: 'Lord have mercy upon us. - Christ have mercy upon us. - Lord have mercy upon us. - Our Father.' - Then the priest shall say: 'And [lead] us not ...' The psalms: I have lifted up my eyes. - Reveal to us Lord. - Keep safe your servant. - May my supplication enter into your consideration, Lord. - I have gone astray like a lost sheep. - Behold how good. - Blessed be the name of the Lord. - Lord hear the prayer. Prayer 277. Let us pray. - Receive, we beseech you, O Lord, this your servant fleeing to you from the tempests of this world and the snares of the devil, so that having been received by you he may happily enjoy both protection in the present world and reward in the world to come: through Christ ... Prayer 278. Lord, who through yourself and our holy fathers have sanctioned especially the authority of the Rule, we ask your mercy that, calmed by the intercession of all your saints, you may look mercifully upon this your servant who has renounced the world, and you may turn his heart from worldly vanity and inspire him towards love of his eternal vocation, and pour out on him the grace which abides in you, so that, fortified by the aid of your protection, he may fulfil this which, you being willing, he promises, and, having completed the execution of his profession, he may deserve to attain those things you have deigned to promise to those who persevere in you. 285.1 I.e. Satan. Conventual Life Rules for the Day-to-Day Life of the Brothers ==Unwritten Rules== The following are rules that were not written down, for the Templar Hunters. This is a group dedicated to the hunt and eradication of the Vampire threat. Even within the ranks of the Templar Knights they were unknown, only rumor. They were required to memorize these rules and enforce others knew them. ===On Being Templar Hunters=== 77 For Hunters, the commandments written above as Rules are at the discression of the Master, to be followed when convenient. 78 All those who become a Hunter will gain no title, and those who had titles upon becoming a Hunter will lose them. Gaining a title once you become a Hunter forfeits your claim to be a Hunter. 79 At the Masters discretion, Those who show great promise as a Hunter may join as a Hunter, but never as a Brother to the Templars. ===On a Templar Hunter=== 80 Actions of the Hunters are only know of their Master, Grand Master, those the Grand Master chooses to share, and the Pope. Actions are not to be shared by Hunters with anyone else. 81 No Hunter may be with woman or have child, but their families may raise children to be Hunters upon manhood. They will be awarded the seal of the Templar for their sacrifice to the needs of the Hunter. 82 Grand Master extended family may have families that raise child to manhood for the needs of the Hunters. ===On a Templar Hunter's Hunt=== 83 At the Master discretion, all feasts and fasts are secondary to Hunters while on a Hunt. Great energy is needed to deal with the demon of the night, and our Savior Jesus Christ forgives their sin for doing His work. 84 A Vampire seen is a Vampire that must die. A Vampire can kill a whole village in a nights breath and one can be a greater threat than an army of men. 85 At the Master discression, A Vampire seen is not to be engaged if there is a loss of a tactical advantage. It is better for evil to survive, than to lose the war and let evil thrive. a12d29d0bd08013059fdbb6501afc20a13b2b084 0 65 130 129 2015-04-02T02:29:07Z Mad cat 5345298 1 revision imported wikitext text/x-wiki ==Laws== Laws during the plague were more concerned with public health than any other crime. Various Laws of the time included: *Hiding the sick was a crime *Secret burials was a crime *Gathering in crowds or conducting funerals was forbidden *If victims were barricaded in their houses, they became criminals if they opened the doors or windows *Possession, trading or selling of clothes, bedding, furnishing, or any other belongings of victims was prohibited Christian (local) Government regularly passed laws against sexual sins and drunkenness including *Gambling *Blaspheming *Heresy *Swearing *vagrancy They also prohibited attending the theatre. ====Florence==== Passed a law banning people and goods from infected places ==Various Crimes== During the time of the plague, normal criminal activity increased, taking advantage of difficult times *Burglary *assaults *property crimes *theft *abandonment *moral transgressions (often ignored) **drunkenness **gambling **fornication As people died, wills were disputed over, leading to fraud, identity theft, or despoiling young heirs. ==Punishments== Punishments could be brutal, involve torture, and very public to enhance deterrence. Capital punishments included hanging, decapitation, and firing squads [[Seville]], [[Venice]], [[Marseille]] punished lighter offenses with gallery duty, while others imposed plagued-related duties as grave digging ==Corpse Carriers== [[Corpse Carriers]] were often charged with: *theft, bribery, physical violence, rape, dereliction of duty *murder **poisoning **smothering **violence *some were charged with necrophilia and [[witchcraft]] ==Gravediggers== [[Gravediggers]] were charged with theft, murder, drunkenness, and being around healthy people ==Public Servants== Civil and health board magistrates were subject to: *flight *theft *negligence *bribery *other forms of corruption e83ad7d02f2aea8b5a379f2852d058578eede31f 0 66 132 131 2015-04-02T02:30:36Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Lennart grew up in a family that expected him to be the absolute best. This left him to be a perfectionist, but also very boastful of his ability. He is very conceited and self-involved. He prefers to work alone and did so for a time, but was recruited into the [[Templars]] due to the war. While he was poor at being on his own, he blamed it on extenuating circumstances. Since being with the [[Templars of New]], he knows he is exactly where he should be, but still prefers to work on his own. He doesn't like taking orders or being responsible for anyone else. He rushes into decisions without thinking them through or considering other options, and doesn't care about the consequences of his actions. If a consequence does occur, he is quick to blame others. He is also easily distracted. He is highly skilled at being a hunter and a valuable addition to the team, except for his attitude. He turns every opportunity he can to make himself look good, insulting others around him to make himself look even better. He is also a devout [[Catholic]], but only when he chooses to be. He is very closed off and doesn't allow others to get close to him. Ultimately, despite his faults and vices, he feels there is nothing wrong with himself. ==Story Ideas== Might become a villain as he is power hungry thanks to his abilities. May feed off of vampires to gain extra power. ==Reading== # QoP - Grew up working hard, perhaps a little too hard. A bit of a perfectionist. # koW - Reckless in his pursuit of becoming a Knight, passionate with no fear # koC - Loves to party, show off, boastful # 4oC - He wants to be the absolute best. # 7oS - He tried to be a Templar Hunter on his own, but was doing a poor job. He was recruited to join the group. # koP - He is highly experienced against vampires and thinks that he doesn't have to do any work that is below him. # Judgement - He knows that his place is with the Templars of New, though he wonders if he should be on his own rather than with the group. The War with the vampires requires a team. # 8oC - He has spent a lot of time alone, and it is now crucial to hunt with the team to stop the threat # 8oW - He is someone who is quick to decision but not waiting for their outcome before making another decision # Hermit - He rather be on his own than with a group # Empress - He's afraid of being too unsympathetic to the needs of others in her pursuit of perfection # 6oC - He is deeply religious and finds it to be very positive. He's Catholic and supports the Pope. # 4oP - He is highly skilled warrior, but often shows off and hordes it over others. # 3oS - He is lonely. In his pursuit of happiness, he wishes that he had a wife and family. He over compensates by sleeping around and boasting of his exploits # 2oP - He values balance and showing off to look good. He makes everything look easy. # World - Despite his loneliness, he believes he is a complete person with no reason to change. He is content with who he is. A. Inner circle (3, 8, 9, 14) Core self/Direct role in story - 3oC Does not appreciate those around him and only cares of himself Lennart is a show off, who is conceited, and self involved. He prefers to work alone, not liking to take orders. He often makes decisions without thinking through or considering all options. He is a lonely person. B. 1 Circle (2, 3, 5, 8) Path he is on - PoW He jumped into being a solo hunter and failed, he wasn't ready to be on his own He is passionate and fearless, but recknless. More than that, he loves to party and show off. He tried to be on his own, but failed at doing so and convinced to join the Templars. He is use to being on his own, though he was unprepared, but recognizes that he can do more in a team than on his own. C. 2 circle (7, 8, 9, 10) Personal Feelings - Wheel Blames others for his problems He knows that his place is with is with the Templars, though he prefers to be alone. He is quick to decisions and doesn't wait for their outcomes before making another decision, but never feels anything his fault. D. 3 circle (9, 12, 14, 15) Self Image (how he sees himself) - 7oC Can be easily distracted and does not consider all the options He is quick to make decisions and be easily distracted and doesn't consider all options. He values balance and showing off to look good, but he is lonely and turns to religion often. E. 4 Circle (3, 4, 13, 14) Outward self (How others view him) - 8oS Others see him as putting up a wall around him, not letting anyone get close to him He loves to show off and party, but is egotistical and thinks he's the best. He is a bit of a perfectionist and is a highly skilled warrior. He does put up a wall around him and does not let anyone in, and this leaves him lonely. F. Outer Circle (1, 6, 11, 16) Obstacles (What weights heaviest on his mind, what holds him back) koS He is narrow minded and focuses on what he thinks is important, problem with authority He grew up working hard and being the best, and became highly experienced in fighting vampires. He feels that because of his experience, he is too good to do many things, and others think he is full of himself. He only focuses on what is important to him and little else. He feels he is a complete person, not seeing that he needs help. 2924575612084a3be4d0389b46232b8d0d5ccc6a 0 67 134 133 2015-04-02T02:30:45Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Louis Heyligen told tales from eastern [[India]] of rain of scorpions, frogs, lizards, snakes, and other poisonous animals. This originated in [[China]] when [[Gabriele de Mussis]] reported serpents and toads fell from the sky, entered homes, and poison inhabitants before eating them. Both were considered [[causes of black death]]. Heyligen reported the belief that the [[corrupted air]] also affect sea life, and people avoided eating soltwater fish in fear of poison. dbae0bb715cbd432c562c6ca92097c950aa0e99c 0 68 136 135 2015-04-02T02:31:00Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Magic within the Daygar Universe is based on the Four Fundamental Interactions (or Four Forces) that makes the universe possible. It is then tied into chi, which allows those with blood and essence to be able to interact with the Four Forces. Beyond that, as most who can wield magic would be weak, an element of chi enables what is called catalysts, which allow a boost in power to create magic. Magic can also be called the field, as each force deals with field as well as chi. ==Four Fundamental Interactions== ===[[Strong Force]]=== Strong Force, also known as Stability Force. This is responsible for object maintaining their bond to remain an object. It is short range, but can be used to create shapes and objects and help them retain their shape for long period of time. Hard magic to master and is the strongest of the forces. Many mages and other users of magic refer to it as Earth element, or Earth magic. ===[[Weak Force]]=== Weak Force, also known as Transformation Force. This is responsible for changing an element into another element. At its basic level, can turn air into water or fire, and is the one force most often used. All other Forces make use of the Weak Force to some degree and is often the first one taught. Not the weakest of the four forces, it is the shortest of the ranges, and can only directly affect the local environment. Many mages and other users of magic refer to it as Water element, or Water magic. Can often be confused by some mages as Wind element or Wind magic. ===Gravitational Force=== Gas/Wind ===Electromagnetic Force=== Plasma/Fire ==Chi== ===Internal Chi=== blood and Essence ===External Chi/Catalysts=== External Chi can often be seen as a blanket of energy over the world that tends to flow randomly without direction. That is how many see it, but it would be an incorrect way of seeing it. External chi (known as Catalysts) originates from Internal chi, but when people develop emotional reactions to people and events, they are sending energy around themselves and directing it towards those people or events, adding power to people and events. A witch who causes fear within a small community gains power from it as people express their fear, and the witch acts as an anchor point to which she just receives it and enables her magic to become strong. Types of Catalysts Holy - Hope and Joy. UnHoly - Fear. Encapsulate - drawing energy from others ==Classes of Magic== Dark, light, neutral ddb2e6aa3fa6caca2e76d56f939fc1524cefb410 0 69 138 137 2015-04-02T02:31:07Z Mad cat 5345298 1 revision imported wikitext text/x-wiki '''Welcome to Chris Votey Universe''' This wiki is dedicated to my story universe that I create. Worldbuilding is a big part of what I do, and I have so much information that I need a way to organize it for quick access. So I set this up to accomplish that. [[Cosmic Revolt Series]] [[Daygar series]] [[Night Paladin series]] 59802850010981d092bbf003827db75db5c4ba78 0 70 140 139 2015-04-02T02:31:14Z Mad cat 5345298 1 revision imported wikitext text/x-wiki During the plague, lots of men and women died. Society and the Church taught women to define themselves being married. Men were taught the importance of carrying out their bloodline. As spouses died, men and women sought to get remarried. Some sketchy men used this as an opportunity to marry wealthy widows, since society disfavored being a widow. Men used this as a way to change social class. During the plague and later epidemics, marriage increased dramatically. In [[Givry in Burgundy]], between [[1336]] - [[1341]], there was an average of 17.5 marriages per year. In [[1347]], there were 2000 people in Givry. By [[1348]], over 700 people were killed, and there was no marriages. In [[1349]], there were 86 marriages, nearly 400% increase. The Church had always taught the value of large families and celibate preachers and had mostly ignored Illicit sex before 1350. During the plague and well after, Preachers, Confessors, and Legislators took up the cause of sex for procreation only. The church also condemned contraceptives, prostitution, homosexuals, and other fornicators. Church also encouraged sons and daughters to marry early for the sake of family and state. 7f87542160a0b749248e9d4d21b5e45e91d8c308 0 71 142 141 2015-04-02T02:31:22Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Plague in Marseille [[France]] broke out in Nov [[1347]], and remained at low levels until August 1348. However, there was little disruptions of Government and public life of the city. 03938bbbb5f5079b10ea480907841a99528d4a31 0 72 144 143 2015-04-02T02:31:32Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Medical astrology (traditionally known as Iatromathematics) is an ancient medical system that associates various parts of the body, diseases, and drugs as under the influence of the sun, moon, and planets, along with the twelve astrological signs. Each of the astrological signs (along with the sun, moon, and planets) is associated with different parts of the human body. By 1347, Western physicians had long believed that celestial bodies, including planets, stars, and constellations, played important roles in affecting people's health. According to medical astronomy, each of the 12 zodiacal constellations had a direct relationship with one area of the human body Physicians, surgeons, and patients tried to schedule or avoid dates for medical procedures to achieve best results. Ones horoscope could suggest anatomical areas of weakness or strength. This was known as melothesia *Aries - head, face, brain, eyes *Taurus - throat, neck, thyroid gland, vocal tract *Gemini - arms, lungs, shoulders, hands, nervous system, brain *Cancer - chest, breasts, stomach, alimentary canal *Leo - heart, chest, spine, spinal column, upper back *Virgo - digestive system, intestines, spleen, nervous system *Libra - kidneys, skin, lumbar region, buttocks *Scorpio - reproductive system, sexual organs, bowels, excretory system *Sagittarius - hips, thighs, liver, sciatic nerve *Capricorn - knees, joints, skeletal system *Aquarius - ankles, calves, circulatory system *Pisces - feet, toes, lymphatic system, adipose tissue The western astrology planets are also associated with certain portions and functions within the body: *Sun - heart, spine, and general vitality *Moon - stomach, digestive system, female organs, lymphatic system *Mercury - brain, central nervous system, thyroid gland, five senses, hands *Venus - throat, kidneys, thymus gland, sense of touch, ovaries *Mars - muscles, head, adrenal glands, senses of smell and taste *Jupiter - liver, thighs, feet, growth, pituitary gland *Saturn - skin, hair, teeth, bones, the body's defenses, spleen *Uranus - parathyroid gland, neural activity, aura *Neptune - pineal gland, psychic healing *Pluto - pancreas, metabolism, elimination After examining an individual's natal chart, a medical astrologer may give advice to the client about the areas of the body in which they are most likely to experience trouble. For instance, an individual with the Sun, Moon, Ascendant, or many planets in the sign of Aries is presumed to have more headaches than other people because of the association of Aries with the head. A person with Taurus strong in the natal chart is predicted to have many sore throats and problems with the voice because of the Taurean association with that particular part of the body. 78e6d92de5569c3ea9a714c8901a30473ffda796 0 73 146 145 2015-04-02T02:31:52Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Vast majority of conditions, diseases, and injuries were handled by women. Only when a patient worsened might a specialist be called, though this might have also been a woman healer. Women practitioners outnumbered medical school educated physicians and guild-licensed surgeons 1000:1. Women were barred from formal medical education or [[Guild]] membership, and unable to shared their experience, knowledge, and skills publicly in urban setting. One notable exception was midwives, who handled births and only called in specialist if something went wrong the [[Midwife]] couldn't handle. Wives of manorial lords, noblewomen, and wives of [[Protestant]] clerics took it upon themselves to know first aid, complicated procedure, herb lore, some dentistry, and rudiments of surgery. Wives or daughters of [[Surgeons]] who died would often carry on the family business. While not licensed but were allowed to practice (this stopped mostly in the 1500s). f617309acd015eeaaf2c11e86fad45adc6b55332 0 74 148 147 2015-04-02T02:31:58Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Armenian Bole was a medicine used on buboes that appeared to work but had little to no effect. 2e417f18240965f19eb521ea65bd71c0d8af99c4 0 75 150 149 2015-04-02T02:32:07Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Medieval cuisine includes the foods, eating habits, and cooking methods of various European cultures during the Middle Ages, a period roughly dating from the 5th to the 15th century. During this period, diets and cooking changed less across Europe than they did in the briefer early modern period that followed, when those changes helped lay the foundations for modern European cuisine. [[Cereals]] remained the most important staples during the early Middle Ages as [[Rice]] was a late introduction to Europe and the [[Potato]] was only introduced in [[1536]], with a much later date for widespread usage. [[Barley]], [[Oat]] and [[Rye]] among the poor, and [[Whea]]t for the governing classes, were eaten as [[Bread]], [[Porridge]], [[Gruel]] and [[Pasta]] by all members of society. [[Fava Beans]] and vegetables were important supplements to the cereal-based diet of the lower orders. Meat was more expensive and therefore more prestigious and in the form of game was common only on the tables of the nobility. The most prevalent [[Butcher]]'s meats were [[Pork]], [[Chicken]] and other [[Domestic Fowl]]; [[Beef]], which required greater investment in land, was less common. [[Cod]] and [[Herring]] were mainstays among the northern populations; dried, smoked or salted they made their way far inland, but a wide variety of other saltwater and freshwater fish was also eaten. Slow transportation and [[Food Preservation]] techniques (based exclusively on drying, salting, smoking and pickling) made long-distance trade of many foods very expensive. Because of this, the [[Food]] of the nobility was more prone to foreign influence than the cuisine of the poor; it was dependent on exotic spices and expensive imports. As each level of society imitated the one above it, innovations from international trade and foreign wars from the 12th century onwards gradually disseminated through the upper middle class of medieval cities. Aside from economic unavailability of luxuries such as spices, decrees outlawed consumption of certain foods among certain social classes and sumptuary laws limited conspicuous consumption among the nouveau riche. Social norms also dictated that the food of the working class be less refined, since it was believed there was a natural resemblance between one's labor and one's food; manual labor required coarser, cheaper food. A type of refined cooking developed in the late Middle Ages that set the standard among the nobility all over Europe. Common seasonings in the highly spiced sweet-sour repertory typical of upper-class medieval food included [[Verjuice]], [[Wine]] and [[Vinegar]] in combination with spices such as [[Black Pepper]], [[Saffron]] and [[Ginger]]. These, along with the widespread use of [[Sugar]] or [[Honey]], gave many dishes a sweet-sour flavor. [[Almonds]] were very popular as a thickener in soups, stews, and sauces, particularly as almond milk. ==Dietary Norms== The cuisines of the cultures of the [[Mediterranean Basin]] had since antiquity been based on cereals, particularly various types of wheat. Porridge, gruel and later, bread, became the basic food staple that made up the majority of calorie intake for most of the population. Dependence on wheat remained significant throughout the medieval era, and spread northwards with the rise of [[Christianity]]. In colder climates, however, it was usually unaffordable for the majority population, and was associated with the higher classes. The centrality of bread in religious rituals such as the Eucharist meant that it enjoyed an especially high prestige among foodstuffs. Only (olive) oil and wine had a comparable value, but both remained quite exclusive outside of the warmer grape- and olive-growing regions. ===Chruch=== The [[Roman Catholic]] and [[Eastern Orthodox]] Churches and their calendars had great influence on eating habits; consumption of meat was forbidden for a full third of the year for most Christians, and all animal products, including [[Eggs]] and dairy products (but not fish), were generally prohibited during [[Lent]] and [[Fast]]. Additionally, it was customary for all citizens to fast prior to taking the Eucharist, and these fasts were occasionally for a full day and required total abstinence. Both the Eastern and the Western churches ordained that feast should alternate with fast. In most of Europe, Fridays were fast days, and fasting was observed on various other days and periods, including Lent and [[Advent]]. Meat, and animal products such as milk, cheese, butter and eggs, were not allowed, only fish. The fast was intended to mortify the body and invigorate the soul, and also to remind the faster of Christ's sacrifice for humanity. The intention was not to portray certain foods as unclean, but rather to teach a spiritual lesson in self-restraint through abstention. During particularly severe fast days, the number of daily meals was also reduced to one. Even if most people respected these restrictions and usually made penance when they violated them, there were also numerous ways of circumventing them. While animal products were to be avoided during times of penance, pragmatic compromises often prevailed. The definition of "fish" was often extended to marine and semi-aquatic animals such as [[Whales]], [[Barnacle Geese]], [[Puffins]] and even [[Beavers]]. The choice of ingredients may have been limited, but that did not mean that meals were smaller. Neither were there any restrictions against (moderate) drinking or eating sweets. Banquets held on fish days could be splendid, and were popular occasions for serving illusion food that imitated meat, cheese and eggs in various ingenious ways; fish could be molded to look like venison and fake eggs could be made by stuffing empty egg shells with fish roe and almond milk and cooking it in coals. While Byzantine church officials took a hard-line approach, and discouraged any culinary refinement for the clergy, their Western counterparts were far more lenient. There was also no lack of grumbling about the rigors of fasting among the laity. During Lent, kings and schoolboys, commoners and nobility, all complained about being deprived of meat for the long, hard weeks of solemn contemplation of their sins. At Lent, owners of livestock were even warned to keep an eye out for hungry dogs frustrated by a "hard siege by Lent and fish bones". The trend from the 13th century onward was toward a more legalistic interpretation of fasting. Nobles were careful not to eat meat on fast days, but still dined in style; fish replaced meat, often as imitation hams and bacon; almond milk replaced animal milk as an expensive non-dairy alternative; faux eggs made from almond milk were cooked in blown-out eggshells, flavored and colored with exclusive spices. Exceptions from fasting were frequently made for very broadly defined groups. Thomas Aquinas (c. 1225–1274) believed dispensation should be provided for children, the old, pilgrims, workers and beggars, but not the poor as long as they had some sort of shelter. Since the sick were exempt from fasting, there often evolved the notion that fasting restrictions only applied to the main dining area, and many friars would simply eat their fast day meals in what would later evolve into the misericord rather than the refectory. Newly assigned Catholic monastery officials sought to amend the problem of fast evasion not merely with moral condemnations, but by making sure that well-prepared non-meat dishes were available on fast days. In the late Middle Ages, the increasing wealth of middle class merchants and traders meant that commoners began emulating the aristocracy, and threatened to break down some of the symbolic barriers between the nobility and the lower classes. The response came in two forms: didactic literature warning of the dangers of adapting a diet inappropriate for one's class,[8] and sumptuary laws that put a cap on the lavishness of commoners' banquets. ===Dietetics=== Medical science of the Middle Ages had a considerable influence on what was considered healthy and nutritious among the upper classes. One's lifestyle—including diet, exercise, appropriate social behavior, and approved medical remedies—was the way to good health, and all types of food were assigned certain properties that affected a person's health. All foodstuffs were also classified on scales ranging from hot to cold and moist to dry, according to the four bodily [[Humors]] theory proposed by [[Galen]] that dominated Western medical science from late Antiquity until the 17th century. Medieval scholars considered human digestion to be a process similar to cooking. The processing of food in the stomach was seen as a continuation of the preparation initiated by the cook. In order for the food to be properly "cooked" and for the nutrients to be properly absorbed, it was important that the stomach be filled in an appropriate manner. Easily digestible foods would be consumed first, followed by gradually heavier dishes. If this regimen was not respected it was believed that heavy foods would sink to the bottom of the stomach, thus blocking the digestion duct, so that food would digest very slowly and cause putrefaction of the body and draw bad humors into the stomach. It was also of vital importance that food of differing properties not be mixed. Before a meal, the stomach would preferably be "opened" with an [[Apéritif]] (from Latin aperire, "to open") that was preferably of a hot and dry nature: confections made from sugar- or honey-coated spices like ginger, caraway and seeds of anise, fennel or cumin, wine and sweetened fortified milk drinks. As the stomach had been opened, it should then be "closed" at the end of the meal with the help of a digestive, most commonly a [[Dragée]], which during the Middle Ages consisted of lumps of spiced sugar, or [[Hypocras]], a wine flavored with fragrant spices, along with aged cheese. A meal would ideally begin with easily digestible fruit, such as apples. It would then be followed by vegetables such as lettuce, cabbage, purslane, [[Herbs]], moist fruits, light meats, like chicken or goat kid, with potages and broths. After that came the "heavy" meats, such as pork and beef, as well as vegetables and nuts, including pears and chestnuts, both considered difficult to digest. It was popular, and recommended by medical expertise, to finish the meal with aged cheese and various digestives. The most ideal food was that which most closely matched the humor of human beings, i.e. moderately warm and moist. Food should preferably also be finely chopped, ground, pounded and strained to achieve a true mixture of all the ingredients. White wine was believed to be cooler than red and the same distinction was applied to red and white vinegar. Milk was moderately warm and moist, but the milk of different animals was often believed to differ. Egg yolks were considered to be warm and moist while the whites were cold and moist. Skilled cooks were expected to conform to the regimen of humoral medicine. Even if this limited the combinations of food they could prepare, there was still ample room for artistic variation by the chef. ===Caloric structure=== The caloric content and structure of medieval diet varied over time, from region to region, and between classes. However, for most people, the diet tended to be high-carbohydrate, with most of the budget spent on, and the majority of calories provided by, cereals and alcohol (such as beer). Even though meat was highly valued by all, lower classes often could not afford, nor were they allowed by the church, to consume it every day. In England in the 13th century, meat contributed a negligible portion of calories to a typical harvest worker's diet; however, its share increased after the [[Black Death]] and, by the 15th century, it provided about 20% of the total. ====Nobility==== Even among the lay nobility of medieval England, grain provided 65-70% of calories in the early 14th century, though a generous provision of meat and fish was included, and their consumption of meat increased in the aftermath of the Black Death as well. ====Aristocratic==== In one early 15th-century English aristocratic household for which detailed records are available (that of the [[Earl of Warwick]], gentle members of the household received a staggering 3.8 pounds (1.7 kg) of assorted meats in a typical meat meal in the fall and 2.4 pounds (1.1 kg) in the winter, in addition to 0.9 pounds (0.41 kg) of bread and 1⁄4 imperial gallon (1.1 L; 0.30 US gal) of beer or possibly wine (and there would have been two meat meals per day, five days a week, except during Lent.) In the household of [[Henry Stafford]] in [[1469]], gentle members received 2.1 pounds (0.95 kg) of meat per meal, and all others received 1.04 pounds (0.47 kg), and everyone was given 0.4 pounds (0.18 kg) of bread and 1⁄4 imperial gallon (1.1 L; 0.30 US gal) of alcohol. ====Breakfast==== On top of these quantities, some members of these households (usually, a minority) ate breakfast, which would not include any meat, but would likely include another 1⁄4 imperial gallon (1.1 L; 0.30 US gal) of beer; and uncertain quantities of bread and ale could have been consumed in between meals. ====Lords==== The diet of the lord of the household differed somewhat from this structure, including less red meat, more high-quality wild game, fresh fish, fruit, and wine. ====Monks==== In monasteries, the basic structure of the diet was laid down by the [[Rule of Saint Benedict]] in the 7th century and tightened by [[Pope Benedict XII]] in [[1336]], but monks were adept at "working around" these rules. Wine was restricted to about 10 imperial fluid ounces (280 mL; 9.6 US fl oz) per day, but there was no corresponding limit on beer, and, at [[Westminster Abbey]], each monk was given an allowance of 1 imperial gallon (4.5 L; 1.2 US gal) of beer per day. Meat of "four-footed animals" was prohibited altogether, year-round, for everyone but the very weak and the sick. This was worked around firstly by declaring that offal, and various processed foods such as bacon, were not meat. Secondly, monasteries contained a room called the misericord, where the Rule of Saint Benedict did not apply, and where a large share of monks ate. Each monk would be regularly sent either to the misericord or to the refectory. When Pope Benedict XII ruled that at least half of all monks should be required to eat in the refectory on any given day, monks responded by excluding the sick and those invited to the abbot's table from the reckoning. Overall, a monk at Westminster Abbey in the late 15th century would have been allowed 2.25 pounds (1.02 kg) of bread per day; 5 eggs per day, except on Fridays and in Lent; 2 pounds (0.91 kg) of meat per day, 4 days/week (excluding Wednesday, Friday, and Saturday), except in Advent and Lent; and 2 pounds (0.91 kg) of fish per day, 3 days/week and every day during Advent and Lent. This caloric structure partly reflected the high-class status of late Medieval monasteries in England, and partly that of the Westminster Abbey, which was one of the richest monasteries in the country; diets of monks in other monasteries may have been more modest. ===Caloric Intake=== The overall caloric intake is subject to some debate. ====Peasants and Laborers==== One typical estimate is that an adult peasant male needed 2,900 calories (12,000 kJ) per day, and an adult female needed 2,150 calories (9,000 kJ). Both lower and higher estimates have been proposed. Those engaged in particularly heavy physical labor, as well as sailors and soldiers, may have consumed 3,500 calories (15,000 kJ) or more per day. ====Aristocrats==== Intakes of aristocrats may have reached 4,000 to 5,000 calories (17,000 to 21,000 kJ) per day. ====Monks==== Monks consumed 6,000 calories (25,000 kJ) per day on "normal" days, and 4,500 calories (19,000 kJ) per day when fasting. As a consequence of these excesses, obesity was common among upper classes. Monks especially frequently suffered from obesity-related (in some cases) conditions such as arthritis. ==Meals== In Europe there were typically two meals a day: dinner at mid-day and a lighter supper in the evening. The two-meal system remained consistent throughout the late Middle Ages. Smaller intermediate meals were common, but became a matter of social status, as those who did not have to perform manual labor could go without them. For practical reasons, breakfast was still eaten by working men, and was tolerated for young children, women, the elderly and the sick. Because the church preached against gluttony and other weaknesses of the flesh, men tended to be ashamed of the weak practicality of breakfast. Lavish dinner banquets and late-night reresopers (from Occitan rèire-sopar, "late supper") with considerable amounts of alcoholic beverage were considered immoral. The latter were especially associated with gambling, crude language, drunkenness, and lewd behavior. Minor meals and snacks were common (although also disliked by the church), and working men commonly received an allowance from their employers in order to buy nuncheons, small morsels to be eaten during breaks. ==Etiquette== As with almost every part of life at the time, a medieval meal was generally a communal affair. The entire household, including servants, would ideally dine together. To sneak off to enjoy private company was considered a haughty and inefficient egotism in a world where people depended very much on each other. In the 13th century, English bishop Robert Grosseteste advised the Countess of Lincoln: "forbid dinners and suppers out of hall, in secret and in private rooms, for from this arises waste and no honour to the lord and lady." He also recommended to watch that the servants not make off with leftovers to make merry at rere-suppers, rather than giving it as alms. Towards the end of the Middle Ages, the wealthy increasingly sought to escape this regime of stern collectivism. When possible, rich hosts retired with their consorts to private chambers where the meal could be enjoyed in greater exclusivity and privacy. Being invited to a lord's chambers was a great privilege and could be used as a way to reward friends and allies and to awe subordinates. It allowed lords to distance themselves further from the household and to enjoy more luxurious treats while serving inferior food to the rest of the household that still dined in the great hall. At major occasions and banquets, however, the host and hostess generally dined in the great hall with the other diners. Although there are descriptions of dining etiquette on special occasions, less is known about the details of day-to-day meals of the elite or about the table manners of the common people and the destitute. However, it can be assumed there were no such extravagant luxuries as multiple courses, luxurious spices or hand-washing in scented water in everyday meals. Things were different for the wealthy. Before the meal and between courses, shallow basins and linen towels were offered to guests so they could wash their hands, as cleanliness was emphasized. Social codes made it difficult for women to uphold the ideal of immaculate neatness and delicacy while enjoying a meal, so the wife of the host often dined in private with her entourage or ate very little at such feasts. She could then join dinner only after the potentially messy business of eating was done. Overall, fine dining was a predominantly male affair, and it was uncommon for anyone but the most honored of guests to bring his wife or her ladies-in-waiting. The hierarchical nature of society was reinforced by etiquette where the lower ranked were expected to help the higher, the younger to assist the elder, and men to spare women the risk of sullying dress and reputation by having to handle food in an unwomanly fashion. Shared drinking cups were common even at lavish banquets for all but those who sat at the high table, as was the standard etiquette of breaking bread and carving meat for one's fellow diners. Food was mostly served on plates or in stew pots, and diners would take their share from the dishes and place it on trenchers of stale bread, wood or pewter with the help of spoons or bare hands. In lower-class households it was common to eat food straight off the table. Knives were used at the table, but most people were expected to bring their own, and only highly favored guests would be given a personal knife. A knife was usually shared with at least one other dinner guest, unless one was of very high rank or well-acquainted with the host. Forks for eating were not in widespread usage in Europe until the early modern period, and early on were limited to Italy. Even there it was not until the 14th century that the fork became common among Italians of all social classes. ==Food Preparation== All types of cooking involved the direct use of fire. Kitchen stoves did not appear until the 18th century, and cooks had to know how to cook directly over an open fire. Ovens were used, but they were expensive to construct and only existed in fairly large households and bakeries. It was common for a community to have shared ownership of an oven to ensure that the bread baking essential to everyone was made communal rather than private. There were also portable ovens designed to be filled with food and then buried in hot coals, and even larger ones on wheels that were used to sell pies in the streets of medieval towns. But for most people, almost all cooking was done in simple stewpots, since this was the most efficient use of firewood and did not waste precious cooking juices, making potages and stews the most common dishes. Overall, most evidence suggests that medieval dishes had a fairly high fat content, or at least when fat could be afforded. This was considered less of a problem in a time of back-breaking toil, famine, and a greater acceptance—even desirability—of plumpness; only the poor or sick, and devout ascetics, were thin. ===Kitchen=== In most households, cooking was done on an open hearth in the middle of the main living area, to make efficient use of the heat. This was the most common arrangement, even in wealthy households, for most of the Middle Ages, where the kitchen was combined with the dining hall. Towards the Late Middle Ages a separate kitchen area began to evolve. The first step was to move the fireplaces towards the walls of the main hall, and later to build a separate building or wing that contained a dedicated kitchen area, often separated from the main building by a covered arcade. This way, the smoke, odors and bustle of the kitchen could be kept out of sight of guests, and the fire risk lessened. Many basic variations of cooking utensils available today, such as frying pans, pots, kettles, and waffle irons, already existed, although they were often too expensive for poorer households. Other tools more specific to cooking over an open fire were spits of various sizes, and material for skewering anything from delicate quails to whole oxen. There were also cranes with adjustable hooks so that pots and cauldrons could easily be swung away from the fire to keep them from burning or boiling over. Utensils were often held directly over the fire or placed into embers on tripods. To assist the cook there were also assorted knives, stirring spoons, ladles and graters. In wealthy households one of the most common tools was the mortar and sieve cloth, since many medieval recipes called for food to be finely chopped, mashed, strained and seasoned either before or after cooking. This was based on a belief among physicians that the finer the consistency of food, the more effectively the body would absorb the nourishment. It also gave skilled cooks the opportunity to elaborately shape the results. Fine-textured food was also associated with wealth; for example, finely milled flour was expensive, while the bread of commoners was typically brown and coarse. A typical procedure was farcing (from the Latin farcio, "to cram"), to skin and dress an animal, grind up the meat and mix it with spices and other ingredients and then return it into its own skin, or mold it into the shape of a completely different animal. The kitchen staff of huge noble or royal courts occasionally numbered in the hundreds: [[Pantlers]], [[Bakers]], [[Waferers]], [[Sauciers]], [[Larderers]], [[Butchers]], [[Carvers]], page boys, [[Milkmaids]], [[Butlers]] and countless scullions. While an average peasant household often made do with firewood collected from the surrounding woodlands, the major kitchens of households had to cope with the logistics of daily providing at least two meals for several hundred people. Guidelines on how to prepare for a two-day banquet can be found in the cookbook Du fait de cuisine ("On cookery") written in 1420 in part to compete with the court of Burgundy[41] by Maistre Chiquart, master chef of Amadeus VIII, Duke of Savoy. Chiquart recommends that the chief cook should have at hand at least 1,000 cartloads of "good, dry firewood" and a large barnful of coal. ===Preservation=== Food preservation methods were basically the same as had been used since antiquity, and did not change much until the invention of canning in the early 19th century. The most common and simplest method was to expose foodstuffs to heat or wind to remove moisture, thereby prolonging the durability if not the flavor of almost any type of food from cereals to meats; the drying of food worked by drastically reducing the activity of various water-dependent microorganisms that cause decay. In warm climates this was mostly achieved by leaving food out in the sun, and in the cooler northern climates by exposure to strong winds (especially common for the preparation of stockfish), or in warm ovens, cellars, attics, and at times even in living quarters. Subjecting food to a number of chemical processes such as smoking, salting, brining, conserving or fermenting also made it keep longer. Most of these methods had the advantage of shorter preparation times and of introducing new flavors. Smoking or salting meat of livestock butchered in autumn was a common household strategy to avoid having to feed more animals than necessary during the lean winter months. Butter tended to be heavily salted (5–10%) in order not to spoil. Vegetables, eggs or fish were also often pickled in tightly packed jars, containing brine and acidic liquids (lemon juice, verjuice or vinegar). Another method was to create a seal around the food by cooking it in sugar or honey or fat, in which it was then stored. Microbial modification was also encouraged, however, by a number of methods; grains, fruit and grapes were turned into alcoholic drinks thus killing any pathogens, and milk was fermented and cured into a multitude of cheeses or buttermilk. e4991aff1e2f2892b255faf3c6ebc2acc2a89dd4 0 76 152 151 2015-04-02T02:32:33Z Mad cat 5345298 1 revision imported wikitext text/x-wiki The medieval household was, like modern households, the centre of family life for all classes of European society. Yet in contrast to the household of today, it consisted of many more individuals than the nuclear family. From the household of the king to the humblest peasant dwelling, more or less distant relatives and varying numbers of servants and dependants would cohabit with the master of the house and his immediate family. The structure of the medieval household was largely dissolved by the advent of privacy in early modern Europe. ==Composition== As a result of the military nature of the medieval [[Noble]] household, its composition was predominately male. Towards the end of the medieval period the ratio levelled out somewhat, but at an earlier date the feminine element of the household consisted only of the lady and her daughters, their attendants, and perhaps a few domestics to perform particular tasks such as washing. Many of the male servants were purely military personnel; there would be a gatekeeper, as well as various numbers of knights and esquires to garrison the castle as a military unit. Yet many of these would also serve other functions, and there would be servants entirely devoted to domestic tasks. At the lower level, these were simply local men recruited from the localities. The higher level positions – in particular those attending on the lord – were often filled by men of rank: sons of the lord's relatives, or his retainers. The presence of servants of noble birth imposed a social hierarchy on the household that went parallel to the hierarchy dictated by function. This second hierarchy had at its top the [[Steward]] (alternatively [[Seneschal]] or [[Majordomo]]), who had the overriding responsibility for the domestic affairs of the household. Taking care of the personal wellbeing of the lord and his family were the [[Chamberlain]], who was responsible for the chamber or private living-quarters, and the [[Master of the Wardrobe]], who had the main responsibility for clothing and other domestic items. Of roughly equal authority as the steward was the [[Marshal]]. This officer had the militarily vital responsibility for the stables and horses of the household (the "marshalsea"), and was also in charge of discipline. The marshal, and other higher-ranking servants, would have assistants helping them perform their tasks. These – called [[Valet de Chambres]], [[Grooms]] or [[Pages]], ranking from top to bottom in that order – were most often young boys, although in the larger royal courts the valet de chambres included both young noble courtiers, and often artists, musicians and other specialists who might be of international repute. Assigning these the office of valet was a way of regularising their position within the household. One of the most important functions of the medieval household was the procuration, storage and preparation of food. This consisted both in feeding the occupants of the residence on a daily basis, and in preparing larger feasts for guests, to maintain the status of the lord. The kitchen was divided into a pantry (for bread, cheese and napery) and a buttery (for wine, ale and beer). These offices were headed by a pantler and a butler respectively. Depending on the size and wealth of the household, these offices would then be subdivided further. The following is a list of some of the offices one could expect to find in a large medieval aristocratic or royal household: ====Household offices==== '''Administration''' * Household (Steward) * Marshalsea * Chamber * Wardrobe '''Food and Drink (main)''' * Kitchen * Pantry * Buttery '''Food and Drink (secondary)''' * Confectionery * Cellar * Poultry * Spicery * Larder * Scalding-house * Saucery '''Other''' * Scullery * Chandlery * Ewery * Laundry * Napery In addition to these offices there was a need for [[Servants]] to take care of the hunting [[Animals]]. The [[Master Huntsman]], or the [[Veneur]], held a central position in greater noble households. Likewise, the [[Master Falconer]] was a high-ranking officer, often of noble birth himself. There were spiritual needs to be cared for, and a [[Chapel]] was a natural part of every large household. These household chapels would be staffed by varying numbers of [[Clerics]]. The chaplains, confessors and almoners could serve in administrative capacities as well as the religious ones. ==Household Types== ===Rural=== The households of medieval [[Peasant]] families were naturally smaller than those of the [[Aristocracy]], and as such resembled modern households more. The patterns of marriage fluctuated greatly over the course of the [[Middle Ages]]. It seems clear that the average age of [[Marriage]] during the [[Early Middle Ages]] was comparatively high, in the early twenties, and quite equal for men and women. The reason for this can be found in traditions brought forward from the Germanic tribes, but equally in the fact that habitation was confined to small areas, a factor that enforced restrictions on population growth. As more land was won for cultivation, this trend changed. During the High and [[Late Middle Ages]], women were increasingly married away in their teens, leading to higher birth rates. While women would be married once they reached reproductive age, men had to possess independent means of sustenance – to be able to provide for a family – before entering into marriage. For this reason, the average age of marriage for men remained high, in the mid- to late twenties. Even though peasant households were significantly smaller than aristocratic ones, the wealthiest of these would also employ servants. Service was a natural part of the cycle of life, and it was common for young people to spend some years away from home in the service of another household. This way they would learn the skills needed later in life, and at the same time earn a wage. This was particularly useful for girls, who could put the earnings towards their dowry. The houses of medieval peasants were of poor quality compared to modern houses. The floor was normally of earth, and there was very little ventilation or sources of light in the form of windows. In addition to the human inhabitants, a number of livestock animals would also reside in the house. Towards the end of the medieval period, however, conditions generally improved. Peasant houses became larger in size, and it became more common to have two rooms, and even a second floor. ===Urban=== The medieval world was a much less urban society than either the Roman Empire or the modern world. The fall of the Roman Empire had caused a catastrophic de-population of the towns and cities that had existed within the Empire. Between the 10th and 12th centuries, however, a revival of the European city occurred, with an increase in the urbanisation of society.[46] The practice of sending children away to act as servants was even more common in towns than in the countryside.[43] The inhabitants of towns largely made their livelihood as merchants or artisans, and this activity was strictly controlled by guilds. The members of these guilds would in turn employ young people – primarily boys – as apprentices, to learn the craft and later take a position as guild members themselves.[b] These apprentices made up part of the household – or "family" – as much as the children of the master. 0505ac498286ce65a7dd0fd646bca53565256e73 0 77 154 153 2015-04-02T02:32:40Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Merchants would often leave to stay ahead of the plague, leaving behind servants, partners, and wealth. Retail merchants would close up shop, which halted their income and depriving customers of their wares. Surviving merchants profited from price inflation by death of competitors. 68fa396e184abf4d87dd055310647aa42c9be0d8 0 78 156 155 2015-04-02T02:32:47Z Mad cat 5345298 1 revision imported wikitext text/x-wiki [[Hippocrates]] followers believed that if someone became ill, it was through their diet, constitution, or was by accident. If a group of people got sick, the conclusion made was the one thing they all shared... air. It was believed that air could have bad things suspended in it. This was supported by the fact that bad smells could cause nausea. Some believed that vapors from dead animal carcasses petrified the air, causing [[pestilence]]. [[Heyligen]] reported the belief that the corrupted air also affect sea life, and people avoided eating saltwater fish in fear of poison. Due to misama theory of bad odors caused the plauge, many Prophylaxes relied on plants of sweet smells to counteract it. a1ba538fc86cd18fa5d609a43e6ff466ec6063a1 0 79 158 157 2015-04-02T02:32:54Z Mad cat 5345298 1 revision imported wikitext text/x-wiki [[1348]] Milan was light hit by the plague, only 3 families had been hit. They did this by not allowing anyone in from places suspected of plague and isolated anyone who appeared to have the plague. d4765ab15013b1b8a8722f48cc9efac142d75f19 0 80 160 159 2015-04-02T02:33:04Z Mad cat 5345298 1 revision imported wikitext text/x-wiki During the time of the [[plague]], those who gathered and maneuvered armies had little regard for [[disease]]. When armies were mobile, camp life tended to be hard and dirty, with presence of [[rats]], which brought [[fleas]] with disease, and often the plague. [[Soldiers]] were ordered to stay away from the sick, but soldiers often went into [[towns]] and [[cities]] due to hunger, fatigue, callousness and seek food, clothing and [[sex]]. If a soldier contracted the disease, they often wouldn't know until it was too late. This allowed the spread of the disease within the unit. There would also be soldiers who would desert the military either to go back home or to a local town. This allowed the plague to spread more. However, soldiers were often joined by mistresses, [[prostitutes]], [[merchants]], and [[servants]], who all followed the army troops. Due to [[war]], food stocks were plundered or horded from cities and towns, houses were destroyed, and any survivors would run to another town and spread the plague. fde13c075eed67d74e62485862bccd6413999225 0 81 162 161 2015-04-02T02:33:12Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Pious organizations were formed to ensure last rites and burial, often comforting the dying It was reported that whole families would die including pets and livestock Some families turn loose their livestock and pets in fear of death and let them eat dying crops. After the plague, parents had a deeper connection to their children, and a boy past infancy had higher social standing Was called the Great Death With pandemics, people often have 2 or 3 diseases rather than just one Some doors had symbols of a red cross, bundle of straw, or phrases "Lord have mercey *this was indication of plague victims inside Some locked the doors to keep the bad air out, or to not be robbed and/or raped Commoner houses were often built of thatch When the second Pandemic begain in Europe, it was viewed not as a universal tragedy but as a local event **Monarchs only cared that taxes were paid Buda Hungary, Christian physicians accused rival Jewish doctors of poisoning their patients Direct contact with plague victims was forbidden *it was believed that coins were considered contaminated *There is evidence of common meeting locations between healthy people and infected communities **generally large flat stones in field or cleared woodlands **Goods and messages would be left by the healthy and retrieved by members of the isolated communities *In Penrith, England and Thun, Switzerland, coins used for payments were left underwater in flowing streams on specific, large, concave stones **rushing water was believed to have the power to cleanse tainted money Many churches buried their dead facing towards Jerlusliam, for the coming of Christ and they rise from the graves *once the plague hit and 100's of people died a day, less care was taken of how people were buried, especially in mass graves Purgatory *Due to the plague, anxiety surrounded the unavailability of preists to perform last rites c82737e1d3fdda7e23b52f46e391315f91203c42 0 82 164 163 2015-04-02T02:33:20Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Mongols ruled [[China]] as the [[Yuan Dynasty]] to [[1368]], It is believed that [[Jani beg]] of the [[Golden Horde]] was responsible for spreading the [[plague]] ==Story Ideas== Yuan Dynasty was controlled by [[Vampires]], using the Mongols. dfe91fb92a69d127838267c9976baa3ea356e64f 0 83 166 165 2015-04-02T02:33:28Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Moscow record onslaughts in [[1352]] Plague moved eastward and south from [[Europe]] rather than up the great rivers from its reservoir in the southerns steppes 97e5fb84210ed9ceb77e11ca650d7feb7bda31c4 0 84 168 167 2015-04-02T02:33:36Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Muslim had 3 principal teaches regarding the plague *1st, faithful Muslims was a mercy to receive the plague by Allah as they would enter Paradise as martyrs **Infidels was a punishment for faithlessness and sin as they are damned and punishment is just *2nd, there is no randomness to who is affected, since it was directed by Allah *3rd, no Muslim would enter or leave a place stricken by plague **doing so would an inadvisable challenge to Allah fea65ee7ff215f842a1075e98928db18fa05adcf 0 85 170 169 2015-04-02T02:33:44Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Natacha father was a personal [[Doctor]] to [[Geoffroi de Arras]] family. Natacha lived with her Father and Mother on the estate and Geoffori grew up with her. When the plague hit, Natacha lost both parents. Her parents trained her how to be a Doctor, helping her father out when he treated those on the estate. She took over her fathers work as a Doctor, but couldn't be labelled as such because she was a woman. She was known as a nurse. She also dabbled in encapsulate magic. She would use the sick and dying to create a shrine of protection for her healthier patients. Due to this, she drew the attention of [[Vampires]] because she halted their plans for spread of the plague to [[England]] and they made her into a Vampire, to help spread the disease. 65a08247529cb92bae44d3ab71ee4b1025801d55 0 86 172 171 2015-04-02T02:33:53Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Nurses were staffed with unmarried women, lay or [[Nuns]]. Some Nurses "professional" [[Physicians]], [[Surgeons]], and [[Apothecaries]]. Their duties included changing bandages, administered medicines, collected urine. During [[Second Plague Pandemic]], many orders of [[Catholic]] nursing nuns sprang up. 8520fb47ade7cf5d19a3dfc1ffe0cf196ed639fb 0 87 174 173 2015-04-02T02:34:02Z Mad cat 5345298 1 revision imported wikitext text/x-wiki ==Peasant/Serf== ===Laborers Common=== Ditcher Builder's Labourer Road worker Foreman ===Laborers Uncommon=== Bricklayer Quarryman Miner Lumberjack Scullion Street Sweeper ===Laborers Rare=== Chimmney Sweep Sailor ===Farmer/Herder Common=== Farmhand Plowman Swineherd Sheep Shearer Tillerman Cowherd ===Farmer/Herder Uncommon=== Fisherman Hunter Goatherd Oxherder Shepherd ===Farmer/Herder Rare=== Crofter ==Trades/Services== ===Tradesman Common=== Cobbler Furniture Maker Launderer Clothier Furrier Tailor Potter Weaver Basket Maker Barber Carpenter Builder Farrier Apprentice ===Tradesman Uncommon=== Wheelwright Paper/Parchmentmaker Draper Jeweler Baker Mason Cook Mercer Soapmaker Engraver Haberdasher Chandler Weaver Stonecutter Quilter Cartwright Roofer Paver Skinner Harper ===Tradesman Rare=== Cooper Pastry Maker Silversmith Saddler and Spurrier Scabbard Maker Blacksmith Buckle Maker Butcher Leatherworker Plasterer Purse Maker Toymaker Artist Herbalist Painter Roofer Woodcarver Cutler Fuller Limner/Painter Herbalist Locksmith Broom Maker Girdler Net Maker Rug Maker Wood Turner Girdler Rope Maker Tanner Brewer Harness Maker Gardener ===Tradesman Very Rare=== Glazier Miller Perfumer Vintner Armorer Bleacher Bookbinder Bowyer/Fletcher Copyist Distiller Engineer Glass Maker Instrument Maker Shipmaker Weaponsmith Clock Maker Dye Maker Illuminator Taxidermist Vestment Maker Hat Maker Cheese Maker Bee Keeper Brazier (bronze) Confectioner Lantern Maker Woodcarver Smelter Bone Carver Patternmaker Sailmaker Tile Maker Bell Maker Joiner Gemcutter Goldsmith Gilder Silk Maker Coiner Instrument Maker Book Printer Rat Catcher Sea Captain ===Services Common=== Server (tavern, inn, restaurant) Slave Domestic Servant Prostitute ===Services Uncommon=== Guide, City Harper Bodyguard ==Services Rare== Page Groom Midwife Watercarrier Gardener Guide, Wilderness Messenger Caravaner Cartier Carman Wagoner Muleteer Ship Provisioner Bonesetter ===Services Very Rare=== Nannie & Governesse Wetnurse Butler Squire Undertaker Herald Historian Astrologer Dentist Physician Scribe Navigator Accountant Lawer ==Merchant/Trader== ===Merchant/Trader Common=== Peddler Grocer Warehouser Clothier Fruitier Street Vendor ===Merchant/Trader Uncommon=== Dairy seller Prostitute Livestock merchant Tavern Keeper Flowerseller Ironmonger Oil Merchant Saddler Slaver ===Merchant/Trader Rare=== Jeweler Baker Pawnbroker Wine Merchant Beer Merchant Butcher Fishmonger Toymaker Inn Keeper Stationer Herbalist Cloth Merchant Landlord ===Merchant/Trader Very Rare=== Spice Merchant Wool Merchant Bookseller Brothel Keeper Perfumer Potionmaker Religious Souvenir Seller Woodseller Hay Merchant Armorer Instrument Maker Navel Outfitter Rug Maker Tobacco merchant Weaponsmith Clock Maker Grain Merchant Taxidermist Restaurantier Confectioner Moneylender Flaconer Gold Merchant Silver Merchant Banker Alchemist Silk Merchant ==Military== ===Military Common=== Mercenary Guard (private) Guard (city) ===Military Uncommon=== Night Watchman Soldier - Spearman Soldier - Swordsman Soldier - Pikeman Guard (city) - Constable ===Military Rare=== Soldier - Drummer Soldier - Seige Engineer Soldier - Sapper Soldier - Scout Sherrif Soldier - Sergeant Soldier - Crossbowman Soldier - Archer Bounty Hunter Forester ===Military Very Rare=== Soldier - General Admiral Soldier - Captain Guards (city) - Captain Balliff Spy Assassin ==Administration== ===Administration Common=== Clerk Guard (city) ===Administration Uncommon=== Town Messenger Town Official ===Administration Rare=== Scribe Summoner Administrator Librarian Town Crier Beurocrat ===Administration Very Rare=== Judge Executioner Steward Alderman Ambassador Diplomat Chancellor Mayor Seneschal Lawyer ==Scoundrels/Underclass== ===Scoundrels/Underclass Common=== Cutpurse Pickpocket Thug Gang Member Prostitute Beggar ===Scoundrels/Underclass Uncommon=== Slaver Gambler Mugger Bandit Brigand Vagabond Pimp Gypsy ===Scoundrels/Underclass Rare=== Bounty Hunter Fence Horse Thief Cattle Theif Poacher Procurer Mercenary Smuggler ===Scoundrels/Underclass Very Rare=== Spy Assassin ==Artists/Entertainers== ===Artists/Entertainers Common=== Minstrel Fiddler Piper Singer Dancer ===Artists/Entertainers Uncommon=== Painter Storyteller Acrobat Artist Circus Performer Juggler ===Artists/Entertainers Rare=== Harper Jester Writer Satirist Lutenist Poet Sculptor Prestigitator ===Artists/Entertainers Very Rare=== Bard Playwright ==Scholar== ===Scholar Common=== Student Tutor Scribe Copyist ===Scholar Uncommon=== Scholar Book Printer Writer ===Scholar Rare=== Alchemist Librarian Mathematician Philosopher Theologian Historian Cartographer Architect ===Scholar Very Rare=== Astrologer Astronomer Dean Professor Sage ==Religious== ===Religious Common=== Pilgrim Scribe ===Religious Uncommon=== Priest/ess Monk/Nun Curate Friar ===Religious Rare=== Abbot/Abbess Theologian Cardinal Inquisitor ===Religious Very Rare=== Archbishop ==Nobility== ===Nobility Common=== Page Squire Dilettante ===Nobility Uncommon=== Knight/Dame Esquire Castellan Chamberlain Chancellor Lord/Lady ===Nobility Rare=== Count/ess Grand Duke/Grand Duchess Margrave/Margravine Baron/ness Viceroy/Vicereine Viscount/ess Margrave/Margravine ===Nobility Very Rare=== King/Queen Regent Prince Consort/Princess Consort Prince/Princess Emperor/ess Crown Prince/ess 40b07af5c911a6706bdfcb4ea4a93a6d7d469618 0 88 176 175 2015-04-02T02:34:10Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Paris was the symbolic capital of [[French]] [[Kings]], it was the seat of Europe's premier university. In June 1348, the University wrote a compendium outlining understanding of the disease. Paris was also the center of the French church. The [[Seine River]] connected Paris to the sea. All roads from Paris stretched out in all directions. Paris was the center of the 100 Years' War in [[1348]] August 20th, 1348 the first cases of the plague were witnessed, death rose rapidly in the fall and tapered off during the winter. After the winter, it continued again until the fall of [[1349]]. During the time, strick laws against blasphemy were imposed *1st offense: cut off a lip *2nd offense: cut off other lip and 1/3 of tongue ==Story Ideas== French Commander upset that the [[Templars of New]] won't help defend Paris from the [[English]]. [[Jacques de Volker]] argues that he won't order his men to fight their own countrymen. The Templars are there to protect the French Army from Vampires, not fight their wars. Commander argues that when the English attack, they won't protect the Templars. Also stating they don't need them to fight [[Vampires]], and quite sure they don't exist. Jacques challenges him to walk into a dark forest in the night, see if that changes his mind. e0f3d410d900cadd89456086416e5a3a761b7749 0 89 178 177 2015-04-02T02:34:17Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Parish is the smallest subdivision of a [[Christian]] [[Diocese]]. Parishes are centered on a church served by 1 or more [[Priests]]. They are both a geographically bounded area and a worshiping community. Late-medieval rural parish might include several [[villages]] and scores of square miles, being served by a single priest. London parishes covered 20 - 100 acres, with 1200 - 4500 parishioners. During [[1347]] - [[1352]] parishes changed, with Priests and Parishioners died and villages disappeared. Parishes lost money. c84d5438783ab159488cbba1d7e93d61cc513393 0 90 180 179 2015-04-02T02:34:35Z Mad cat 5345298 1 revision imported wikitext text/x-wiki During the initial outbreak, Peasants had a similar percentage of death compared to upper class. However, Peasants constituted 80% - 90% of the total population. Peasants was a term, not a class of people. There were varying types of Peasants that were separated by *mobility *income *wealth *specialized skill Peasants often lived in villages, and had certain freedoms over [[Serfs]]. They could have money and better living arrangements, they could leave their land or renegotiate the terms on their leases. When the plague hit, many used it to purchase land. Types of jobs Peasants had: *Miller *Blacksmith *Carpenters *Masons *Day laborers *Female servants 9906cc2dfb15dde841149ec9b054b41a99143f4b 0 91 182 181 2015-04-02T02:38:22Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Official Physicians had to go through training at medical school through a University. At the University, there was a focus on hypothetical studies over practical knowledge. Starting in the 13th Century, [[Italy]] Physicians formed local boards called colleges, which contained only university-educated practicing physicians to control who became a physician, to set and uphold standards of conduct, and advised civil authorities. By the 14th Century, medical education ensured there were more physicians. Elizabeth's 9,000 English parishes shared 814 physicians (11:1) (doesn't list population, just parishes). *London had 1 physician for 4,000 residences *Barcelona 1 physician for 1,450 residences *Venice had 1 physician for 2,222 residences *Lyons had 1 physician for 4,143 residences Physicians were often vilified, like [[Clergy]] and [[Lawyers]], they were arrogant and ineffective. They often charged too much and knowingly defrauded patients. They would make or keep their patients sick to empty their wallets. Often mocked for their Latin gibberish and dependent on astrology. In 1348, [[Orvieto]], Italy Doctor [[Matteo du Angelo]] got paid 4x the normal salary received free housing, immediate citizenship, and free meals. ==Black Plague== Between 1347 - 1352, [[Montpellier]] lost entire facility of physicians, [[Venice]] lost 20 - 24, [[Perpignan]] lost 6 of 8. When Physicians visited the sick in their homes, they took the pulse, estimated the fever, examined urine and excrement. There was very little they could do except provide comfort with opiate containing drugs as theriac. As the threat of plague, they began distancing themselves from victims, staying at arms lengths. During the decline of death tolls during the plague, Physicians took credit for their remedies/treatments at stopping the plague. 5833123bff00e12eac46bf2888ce593029164711 0 92 184 183 2015-04-02T02:38:27Z Mad cat 5345298 1 revision imported wikitext text/x-wiki In [[1348]], Pope Clements IV required [[autopsies]] of plague victims to try to understand the disease. 848f0d3ddcd8040f9dc1c3ce1cfe3e15423224b9 0 93 186 185 2015-04-02T02:38:33Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Priest were men who were ordained in a special sacrament. One who was ordained was an aide to a Bishop. They were armed with spiritual powers and authority to administer most of the [[Seven Sacraments]]. Most could: *Cure souls *Baptize *Hear [[Confessions]] *Say [[Mass]] *[[Preach]] *[[Witnessing]] *[[Bless Marriages]] *Give [[Last Rites]] *Performing funeral masses They would also teach and give counsel. Village or group of villages would have its own pastor. A town would have several parishes and several priest per parish while Large cities many more parishes and hundreds of clergy. All bishops and Pope had to be a Priest. During time of plague, priests were required to visit each parishioner. They were also required to give Extreme Uncction or Last Rites. Proper preparation for death included *last confession and communion *anointing with holy oil *special prayers at bedside Due to their duties, Priests exposed themselves to plague several times a day. Some used extra measures to decrease their own sickness, including: *hearing confession through a flame to purify the victim's breath *using a long spatula to sever communion *doing either one outside a window Also served in pest houses and hospitals, as celebrants at funeral masses, at the graveside while these services were allowed In order to replace their numbers, Bishops would ordained younger, less experienced and less well-educated men. New and well established chaplains and priests were privately hired for better pay to do pray and do mass c694418d364bbc3192ea0ec59232436b9ab2aed1 0 94 188 187 2015-04-02T02:40:03Z Mad cat 5345298 1 revision imported wikitext text/x-wiki There were many reasons people were sent to prison during the Middle Ages. Kings imprisoned people for those who displeased them. Churches imprisoned blasphemers, heretics, and their own criminal clergy. Cities would keep actual criminals and debtors or those who could not meet their financial obligations. Mediterranean seaports, such as Marseille and Venice, kept prisoners of war and convicts as gallery slaves, serving as oarsmen and were often chained to their posts when in port. Prisons during this time were inhuman, often lacking of sanitation, poor quality food and water, little sun or light, and were overcrowded. During the plague, Prisons and Prisoners were greatly ignored. If the administrator overseeing the prison took ill or died, the inmates could be left without food or water for days or even weeks. 3477f56286c2dd30f72e41ea31ed3d81c8618488 0 95 190 189 2015-04-02T02:40:18Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Oh Holy Light Beacon of our Lady Grant protection all around Of friend and self embodied Healthy I remain No creature or air Shall pass nor touch My health be strong and fair Between me and harm Pain to those that breach Fire be their undoing A barrier to stand out of reach b3aaf2dd7137b97b55ba2eebaa267b07437c2e1a 0 96 192 191 2015-04-02T02:40:26Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Public heath was a serious issue, being one of the leading causes of the plague spreading. ==Main Cause== Most cities suffered from animal waste including dogs, cats, horses, chickens, and pigs. In the streets and byways was human waste, garbage, and other waste water. Most runoff of sewers and streams drained into rivers. No one cared, as they though it was a problem for those down river, not upriver. It also affect groundwater. Based on Miasma theory, Butchers often were told to work away from a city due to the bad smells produced. ==Solutions Taken== Based on Moral legislation, most cities banned gambling, prostitution, drunkenness. Anyone considered a sinner was banned. 80dab0f9d6b419763a43eff855526694e61f0011 0 97 194 193 2015-04-02T02:40:35Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Purgatives was another curative theory like [[Humoralism]] and [[Miasma]] theory. It was basically the idea of re-balancing the body by purging your body by aiding of: *vomiting *sweating *urinating *defecating Laxatives were namely used, both natural and ones made by [[Apothecaries]], also diuretics and suppositories. 1ebb62e1ce47d15b2c4cef402cbb16642283600d 0 98 196 195 2015-04-02T02:40:55Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Mediterranean Port cities required ships to obtain certification from previous ports that their ship was clean. If they didn't have a certificate, they were not permitted entry. If the certificate read *Brute*, the cargo and crew were quarantined before entry. If the certificate read *Nette*, they were free to disembark. 4509164c89f8df7edb7a63f0214e712cf15b0ae4 0 99 198 197 2015-04-02T02:41:03Z Mad cat 5345298 1 revision imported wikitext text/x-wiki [[Doctors]] used several treatments ==Galenists== They saw the plague as poison/humoral imbalanced and stressed foods, drinks, and oral medications and redressed the imbalance: Coolants *vinegar *cucumbers *oranges Warmers *Ginger *[[Garlic]] *Cloves *Honey Moisteners, dryings, stupefactives for pain, [[Purgatives]], lubricants, and softeners ==Folk Medicine and Alchemy== Stressed "fighting poison with poison". Theriac and mithridatum were considered effective due to containing snake poison. Mercury also was a poison and worked the same way. [[Alchemists]] sought the philosophers stone, which believed a universal remedy, as it could turn base metals into [[Gold]]. When gold was dipped into rosewater, juices, syrups, wine; the water absorbed the gold energy (believed to be sun energy, clenching). This made it able to cure the plague. Some used alcohol instead of water, while others used powder forms of gold, emerald, pearl, sapphire instead of gold rock. 899c4df10e736da1c4dd9fb35f57ed16f91c0294 0 100 200 199 2015-04-02T02:41:13Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Rome was a shell of its former self, since the [[Pope]] was not there. In [[1350]], celebration in Rome for [[Jubilee]]. 2537e26f4847c6006add64c58045ab4e83ab57ff 0 101 202 201 2015-04-02T02:41:21Z Mad cat 5345298 1 revision imported wikitext text/x-wiki In [[1350]], an enormous number of people flocked to the monastery of [[St. Peter]] at [[Hennegau]] when discovered there was relics of St. Sebastian in a shrine there. As a protector from the bubonic plague, Sebastian was formerly one of the [[Fourteen Holy Helpers]]. Sebastian, like [[Saint George]], was one of a class of military martyrs and soldier saints of the Early [[Christian]] Church whose cults originated in the 4th century and culminated at the end of the Middle Ages, in the 14th and 15th centuries both in the East and the West. Details of their martyrologies may provoke some skepticism among modern readers, but certain consistent patterns emerge that are revealing of Christian attitudes. In Catholicism, Sebastian is the patron saint of [[Archers]] and of a holy death. 68ed8367c2830867261e8ba8ef2068b8fc2fa19d 0 102 204 203 2015-04-02T02:41:31Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Savio was born February 16th, 1331 (17yo in 1348) in [[Italy]] to a prominent family that was very wealthy. He trained as hard as he could to become a Knight and got use to a fine way of life. When he was 9, he lost his entire family to a fire. At first he was suspected of starting the fire, but lacking evidence, he inherited the entire estate. Due to the loss of his family so young and no one really to take care of him, he was emotionally stunted. He continued to train, but lacked guidance. Any and all friends he had used him because of his wealth, which he figured out early on. He didn't trust anyone and became a recluse. This left him to be indecisive. In [[1347]], he was recruited to the [[Templar of New]]. At first he refused, but [[Jacques de Volker]] convinced him to do it given his skill, legacy, and need for a new start. He accepted. Jacques recognizes his pain, and keeps him close to help him overcome his baggage. Through Jacques, he is finding confidence and strength, and slowly accepting of his family with the Templars. Though, be alone for so long, he distrust others and has difficulty working in a team. He does desire to move past his mistrust and be a better man, but he has difficulty trusting others. He fears that this pain and sorrow will be all that he ever trusts. More than that, he also sees the world as static, that while fighting the vampires might save humans as a whole, nothing ever changes for an individual in a positive way. He is very logical, favoring rules and order. He is rarely emotional. He finds comfort in hunting [[Vampires]]. ==Zodiac Personalities== ===Sheep=== Sheep are best known for being calm, dependable, and well mannered. These are the few external traits that others can recognize soon after meeting a Sheep. Inside, Sheep are also creative, intelligent, artistic, and sincere. They like to spend a lot of time working things out in their own minds before sharing them with others, but when they do decide to share their thoughts they often have incredibly thoughtful ideas that others are surprised by. Though the usually quiet Sheep uses its subtle charm and elegance to win over their peers, they are also often overshadowed in social situations by louder, more outgoing individuals. Sheep are delicate in many ways, though they don’t like others to think so. They care more than they will admit about what other people think about them, which is why many Sheep like to dress nice and project a classic and stylish appearance. They like to keep things tidy and organized and find it difficult to concentrate when their environment is ugly, dirty, or out of order. While Sheep are perfectly comfortable having quiet time alone to sort out their thoughts, they are also more social than others initially think. They don’t feel the need to be in charge of groups, and often spend more time listening than speaking, but they like being part of social groups nonetheless, and will contribute when the time is right. Sheep are good at letting others shine around them without being envious of the attention. In relationships they are sweet, gentle, and romantic, but also like to take things slow. Sheep seem to attract more hotheaded signs that challenge them on many levels, which works because Sheep also prefer when someone else makes the big decisions in their lives. ===Aquarius=== Aquarius are imaginative, intuitive, and philanthropic. They often see themselves both as individuals and as a part of the greater whole of humanity. Aquarius tend to polarize themselves and others with their directness and the philosophies they live by. All Aquarius value reason and logic and only under extreme circumstances (such as when they dogmatically believe in proving a point so strongly that they are willing to throw rationality aside to prove their point). They are naturally independent yet humanitarian. They typically enjoy people but also need time to themselves. They are artistic and imaginative, yet can take these same traits and apply them to logic and come out with new and fresh ideas. Aquarius can also come off as know-it-alls sometimes, and don’t always do what they say they are going to. The reason is that they want to reserve the right to change their mind so they can always do what feels right in the moment. Others may have a hard time understanding this and Aquarius can come across as selfish, judgmental, and even even rude or hateful. Aquarius need meditation time to gather and understand their thoughts, especially since they live a lot of their waking life on autopilot. ===Handfish=== Handfish are the least likely to explain themselves. Though they are actually very friendly, they tend to be quiet and reserved, and feel perfectly comfortable living in their own wild fantasies. Though they seem shy, members of the Handfish sign actually prefer being in a group situation; they are simply content to let others have the spotlight while they observe, ready to contribute to the group when asked. Not surprisingly, Handfish are extremely creative thinkers. They have enormous imaginations and are always coming up with new ideas. You’ll often find a Handfish staring out the window or off into the distance. In these times they are lost deep in their own thoughts, and often live more of their life in their mind than outside of it. While usually quite serene, Handfish can be prone to anxiety. When this happens, it tends to spiral their worlds out of control. Strong anxiety left unchecked can be mentally toxic to a Handfish, and thus they should be careful not to lose touch with reality, which they have a natural tendency to do. ==45 Master Characters== Recluse/Hades ==Story Ideas== The Human Secret Order killed off his family. Reason unknown. May have tried to frame him for murder of his family. He was 9 when they died. ==Reading== # KoC - Grew up privileged, had everything they could ever ask for # 3oS - Loss of great love (loss of family???), his family died in a horrific even (fire???), and he inherited the full estate # 2oW - Indecisive, not quick to make tough decisions # 9oC - He seeks to have abundance of comfort again # 9oS - Agonized by past trauma, recruiting to be part of a new family # XoS - Hunting Vampires is a form of therapy # Strength - Jacques helps gives Savio strength hat he is unaware that he has # 5oP - He seeks a community of peers, he needs help in becoming a better person # Death - He seeks spiritual growth, to have a purity of his old life, but that is easier said than done # Justice - Looking to understand to take responsibility to the present # 8oW - fear that things will never be complete, that nothing in his life will resolve # Sun - He doesn't try to change life, he accepts things as they are. # koC - Easily distracted, daydreaming, unfocused as a fighter # 5oW - Difficulty working with others, not use to groups, # Temperance - he values balance of self, not living to extremes # QoS - Highly logical, but lacking emotions. Stickler for rules and order. A. Inner circle (3, 8, 9, 14) Core self/Direct role in story Due to early childhood drama, he is indecisive. He is left wanting a family but has difficulty working with others. What he wants is to be able to move past the death of his family. No one believes him, but he knows it wasn't an accident. B. 1 Circle (2, 3, 5, 8) Path he is on After the loss of his family in a fire, he inherited their full estate. This left him indecisive and emotionally stunted. When he was recruited to Templars, he got a chance to be part of a family once more, to help him. C. 2 circle (7, 8, 9, 10) Personal Feelings He finds new strength from his leader Jacques. Jacques keeps him close. He is happy to be a part of the team, hoping to gain spiritual growth and have a chance to be a man. D. 3 circle (9, 12, 14, 15) Self Image (how he sees himself) While he wants to improve as a person and find balance, he has difficulty. He sees life as being bad and not able to change it, and believes that nothing he does makes a difference for himself. E. 4 Circle (3, 4, 13, 14) Outward self (How others view him) He is easily distracted and very indecisive. He has difficulty in working with others. He does dream of a life without anxiety and drama. F. Outer Circle (1, 6, 11, 16) Obstacles (What weights heaviest on his mind, what holds him back) While his early childhood was positive, he is left as emotionally stunted. He prefers rules and order, maintaining logic and avoiding emotions. He feels at peace when he is fighting vampires. 3670bb6cd81784171cf9bae76eae358622ab9561 0 103 206 205 2015-04-02T02:41:38Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Vampires called it the Works of Nature. Not to be confused with Mother Nature. eadce6701b8c0cc9dcf3c3fcdc277387a7095dff 0 104 208 207 2015-04-02T02:41:45Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Serfs were tried to villages or lands. Landlords could buy and sell land the and the people were part of the deal. Serfs stayed out of tradition and obligation. They were dependent on their landlords for equipment, justice, defense, and other necessities. Serfs were not allowed to relocate due to custom and law, but once the plague started, many did to better landlords, reconnected with family, or lived on their own. 06d83583ce19a8f8edb92aee8b783fee2c2cfdb5 0 105 210 209 2015-04-02T02:42:01Z Mad cat 5345298 1 revision imported wikitext text/x-wiki [[Light Magic]] spells done by clergy to enchant receipents with special blessing in life and death. ==[[Baptism]]== For Catholics, the Sacrament of Baptism is the first step in a lifelong journey of commitment and discipleship. Whether we are baptized as infants or adults, Baptism is the Church's way of celebrating and enacting the embrace of God. ==[[Eucharist]]== Catholics believe the Eucharist, or Communion, is both a sacrifice and a meal. We believe in the real presence of Jesus, who died for our sins. As we receive Christ's Body and Blood, we also are nourished spiritually and brought closer to God. ==[[Reconciliation]]== The Catholic Sacrament of Reconciliation (also known as Penance, or Penance and Reconciliation) has three elements: conversion, confession and celebration. In it we find God's unconditional forgiveness; as a result we are called to forgive others. ==[[Confirmation]]== Confirmation is a Catholic Sacrament of mature Christian commitment and a deepening of baptismal gifts. It is one of the three Sacraments of Initiation for Catholics. It is most often associated with the gifts of the Holy Spirit. ==[[Marriage]]== For Catholics, the Sacrament of Marriage, or Holy Matrimony, is a public sign that one gives oneself totally to this other person. It is also a public statement about God: the loving union of husband and wife speaks of family values and also God's values. ==[[Holy Orders]]== In the Sacrament of Holy Orders, or Ordination, the priest being ordained vows to lead other Catholics by bringing them the sacraments (especially the Eucharist), by proclaiming the Gospel, and by providing other means to holiness. ==[[Anointing of the Sick]]== The Catholic Sacrament of Anointing of the Sick, formerly known as Last Rites or Extreme Unction, is a ritual of healing appropriate not only for physical but also for mental and spiritual sickness. 43dac1085ec8629175cc92854500c4131336d511 0 106 212 211 2015-04-02T02:42:25Z Mad cat 5345298 1 revision imported wikitext text/x-wiki *Black *Dark Brown *Light Brown *Yellow Beige *Dark Beige *Light Beige *White dcf1110fcc1940608188dd065038d6aa667566f5 0 107 214 213 2015-04-02T02:42:31Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Sophie is forced to stay home while her brother fights. She is as capable of a warrior as he. ==Story Idea== The Day Guard decided that only those who fight will become Day Guard. Given that Day Guard cannot get pregnant, it is decided that females cannot become Day Guard until they have at least 3 children. Sophie doesn't want kids and wants to be a fighter. She convinces Jacques to make an exception for her. He agrees. ==Reading== # QoW - She trained as a Templar Hunter to help her brother become a better Knight. # 8oW - waiting for her opportunity to shine # 4oS - He is an over achiever and works very hard, giving little time to rest # 9oW - She wants things to work out for the best, and is willing to work hard for that # High Priestess - Sister of Jakob, much like her brother but more intuitive than logical # AoW - Given the opportunity (later in the series) to fight against the vampires # Empreress - Acts as a mother for the group, but has fiery passion # Fool - She is at first disconnected from the main conflict as she is not allowed to fight due to her gender # 3oP - Her skill as a combatant gives her great joy. # AoS - Great communicator and very intelligent, but is sarcastic and has a sharp wit # 9oP - Fear of being isolated and lonely # KoP - She believes the world is what you put into it. She is treated differently because she is female, which she hates. She doesn't want people to give her things because she's female, she wants to earn them # 8oC - Despite Jakob leaving, she never lost focus of her developing her skills. Occasionally she would hunt vampires. # XoS - Highly resilient and doesn't get diswayed very easily. Giving up is not something she does. # Emperor - She values strength, stability, order, and stern leadership. # 2oW - She would make a good leader, but lacks experience fighting with others. She had grown use to how she did things and expect others to do as she would. A. Inner circle (3, 8, 9, 14) Core self/Direct role in story She is an over achiever who works and trains very hard, giving little time to rest. She is disconnected from the main conflict due to her gender. She should be a part of the war due to her high skill as a combatant, which is an ability she enjoys. She is also highly resistant to what life throws at her and doesn't get diswayed easily. B. 1 Circle (2, 3, 5, 8) Path he is on She is waiting for her chance to help in the war. She works hard and trains hard. She spent her life helping her brother to train. She has so far not been allowed to be part of the conflict. C. 2 circle (7, 8, 9, 10) Personal Feelings She is a motherly type, but has strong fiery passion. Despite her not being allowed to fight, she is a skilled combatant who is very intelligent, though she can be quite sarcastic with a sharp wit. D. 3 circle (9, 12, 14, 15) Self Image (how he sees himself) She finds great joy in her skills as a combatant and believes that the world gives only what you put into it. She dislikes any special treatment she gets because she is a girl and would rather earn things. This makes her highly resilient, doesn't give up easily. She also values strength, stability, order, and leadership E. 4 Circle (3, 4, 13, 14) Outward self (How others view him) She continued to train herself when her brother left, working hard to be good. She believes that things will work out, she is highly optimistic, but most believes that even the occasional hunts helps in the long run. F. Outer Circle (1, 6, 11, 16) Obstacles (What weights heaviest on his mind, what holds him back) She lacks the experience of being in a group. She is use to being on her own and expects that her way is the only right way of doing things. While she is use to working on her own, she actually hates it and is afraid to be alone. She takes her opportunity to fight very seriously. 0e6697647519b116c822a09a6a2af81b334cb04a 0 108 216 215 2015-04-02T02:42:38Z Mad cat 5345298 1 revision imported wikitext text/x-wiki In premodern times, one's socio-economic class was an important part of someones identity. Dress and other forms of display were meant to reflect accurately class or status or station in life. To dress or act above or below one's station was at least unseemly or at worst a form of fraud. Even today, it is illegal to wear priestly vestments or a police uniform if one is not entitled to. Sumptuary Laws were laws that forbade people within a community to dress or act publicly above their station. Due to the plague, access to wealthy people's clothing was easier to obtain, whether by purchase or theft. The earliest sumptuary regulations in [[Christian]] Europe were Church regulations of [[Clergy]], distinguishing what ranks could wear which items of vestments or (to a lesser extent) normal clothes on particular occasions; these were already very detailed by 1200, in early recensions of canon law. Next followed regulations, again flowing from the church (by far the largest bureaucracy in Medieval Europe), attempting to enforce the wearing of distinctive clothing or badges so that members of various groups could be readily identified, as branded criminals already could be. The groups covered included [[Jews]], [[Muslims]], heretics such as [[Cathars]] (repentant ones were made to wear the Cathar yellow cross), [[Lepers]] and sufferers from some other medical conditions, and [[Prostitutes]]. The enactment and effectiveness of such measures was highly variable — efforts to make lepers wear long whitish robes were apparently not successful, as they are usually shown in pictures wearing normal clothes, but carrying a horn or rattle to warn others of their approach. Sumptuary laws issued by secular authorities aimed at keeping the main population dressed according to their "station" do not begin until the later 13th century. These laws were addressed to the entire social body, but the brunt of regulation was directed at women and the middle classes. Their curbing of display was ordinarily couched in religious and moralizing vocabulary, yet was affected by social and economic considerations aimed at preventing ruinous expenses among the wealthy classes and the drain of capital reserves to foreign suppliers. The efforts to make Jews and Muslims dress distinctively date from [[1215]] or shortly before. One aspect of medieval sumptuary laws was to make the Jewish and other non-Christian populations identifiable by the wearing of special yellow badges or the conical Jewish hat, the latter having initially been a voluntary form of distinctive dress imported from the Islamic world. Canon 68 of the Fourth Council of the Lateran in 1215 stipulated that Jews and Muslims should wear distinctive clothing; avoiding sexual contact between the populations was the reason given. The Jews of [[Castile]], the largest population in Europe, were exempted by the pope four years later, but elsewhere, local laws were introduced to bring the canon into effect. In much of Europe, Jews were supposed to wear the [[Judenhut]] or a yellow badge in the form of a wheel or ring (the "rota"), or, in England, a shape representing the Tablets of the Law. Muslims usually were supposed to wear a crescent-shaped patch or Eastern dress. Enforcement of these laws seems to have dwindled gradually, and the hat is not often seen in pictures after the 15th century, although the ring continues after that. 0a5e10c8089546b89d9ac3c09a825a22c5539312 0 109 218 217 2015-04-02T02:42:47Z Mad cat 5345298 1 revision imported wikitext text/x-wiki The Daygar are using Damascus Steel swords that was made at the beginning for the 14th Century by the Templars. The Templars had learned how to make it and was only provided to the Templar Hunters. They captured a blacksmith and forced him to teach them how to use this technique and then began developing their own version on weapons with silver in them. 2/3 - 3/4 is iron, with one part silver and 1 part copper. Exact measurements is unknown and the secret of the Templar swords remained mystery. ==History== In the later Medieval period (c. 1000-1500 AD) more advanced metallurgical and smithing technology made steel production and sword making progressively cheaper. High quality blades remained expensive, but by the Fourteenth Century not only could poorer men afford a cheap sword, but some laws required them to own one. In Medieval England the Statute of Winchester (1285 AD) mandated that even men of the poorest class, worth less than £5 a year, were required by law to own at least a sword, a knife and a bow or crossbow. By the mid-Fourteenth Century a poorer man could buy a cheap, mass-produced sword for as little as sixpence, though a better quality blade would set him back 1-2 shillings. In the same period a cow cost 12 pence and a horse from six shillings to £2, while a carpenter earned 3 pence a day and a mason 5 1/2 pence. So by the later Middle Ages swords were affordable, with price depending on quality, and most men would have been expected to carry one if travelling or to have one around the house. To avoid bloodshed many cities and towns passed laws forbidding men to wear swords in the streets and it was customary to take off your sword when entering a house or to leave them and other weapons in the gatehouse when entering a castle or manor house. Swords were always the main weapon of choice throughout the period because of their versatility in combat. Unlike shorter weapons, like daggers or the early Medieval "seax", a sword had reach and so could be used in a highly agressive way and could also be used as easily on horseback as on foot. But unlike longer weapons, like spears and polearms, it could also be used defensively. If an opponent got "inside your guard" with a pole-arm or spear, the only defence was to give ground and get him back in strking distance. But a sword could be used closer to the body and enable a fighter to regain the offensive much more easily. Swords could also be used to parry, riposte, feint and guard much more effectively and with more versatility than most other weapons. 62ddf76f7225b1a9c70982dfa49583c9f0607254 0 110 220 219 2015-04-02T02:42:55Z Mad cat 5345298 1 revision imported wikitext text/x-wiki So named by the ten remaining families of the [[Templars]], also known as the Templar of Old. After the death of [[Jacques de Molay]] and the disbanding of the Templar Knights, all but ten families disassociated with the Templars. Of the 10 families, they were all families of the [[Templar Hunters]]. Each family continues to train Templar Hunters, but lack the knowledge and traditions of the Templar's, due to their secrecy. The Templar of New is composed of two teams of 5 [[Characters]]. ==Team 1== # [[Jacques de Volker]] - Leader, Main Character, related to Jacques de Molay, French, known as Jakob growing up in Germany # [[Geoffroi de Arras]] - Newest Member, French, engaged, comes from a wool family # [[David de Tortosa]] - Jewish member, archer # [[Savio d'Artusio]] - Italian # [[Janusz Bakhuizen]] - Dutch, family owns bakeries. ==Team 2== # [[Bertram de Wieland]] - Leader, Main Character, grew up with Jacques, German # [[William de Sandford]] - English # [[Henri de Pembroke]] - English # [[Lennart de Cologne]] - German # [[Alessandro Carrara]] - Italian 4c73aad6c3a342ce32471d813525d19d23e11e5a 0 111 222 221 2015-04-02T02:43:02Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Timeline ==c1000 AD== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== *Records indicated that nearly 100 different ruling houses of vampires existed ==1119 AD== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== Formation of the Knights Templar ==1139 AD== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== *Pope Innocent II's papal bull Omne Datum Optimum exempted the Order from obedience to local laws **After the discovery of a vampire threat in Jerusalem, the Pope decree that in secret the part of their protecting the citizens also meant hunting vampires ==1177 AD== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== *Battle of Montgisard **Major offensive with the help of vampire nation resulted in a loss for many prominent houses **After this battle, the remaining Vampire houses would help the Muslims retake Jerusalem ==c1250== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== *Templars were forced to relocate to Acre ==c1300== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== *Templars had no ownership of the Holy land ==c1250 - 1300== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== *Templars had a regular pressence in Europe, still hunting vampires. Reduced vampire houses down to 30. *Vampire houses infiltrated France Monarch after their loss against England, helping finacially until they were pulling the string ==1307== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== 13 - King Philippe IV arrested the Knights Templar ===November=== ===December=== ===Un-Specified=== *Vampire's pushed King Philip IV to arrest and torture the Templars on heresy. **This helped Philip so he didn't have to pay his debt *Pope Clement V wrote a letter to Philip about the arrests, but nothing more came of it **The Pope betrayed the Knights and ordered their arrest ==1309== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== 1309, King Jayanegara succeeds Kertarajasa Jayawardhana as ruler of Majapahit. ==1311== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== Clement V declared at the council of Vienne that the Templars were not guilty. ==1312== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== Pope Clement V dissolves order. Many members and holdings were absorbed into Knights Hospitaller ==1314== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== *Philip IV died of stroke **The vampires eliminate him due to him outliving his usefulness. *Celement V also dies in fire **Vampires were responsible ==1315== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== The Great Famine of 1315-1317 kills millions of people in Europe. ==c1316 - 1320== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== *Pope Joh XXII enacted the former Templars now with the Hospitaller to continue their fight against the vampire houses. All popes had been aware of this group, though they were small and lacked many resources ==1325== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== Forced out of previous locations, the Mexica found the city of Tenochtitlan in 1325 ==1335== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== The death of the Ilkhan Abu Said in 1335, causing the disintegration of the Mongol rule in Persia. ==1336== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== The Vijayanagara Empire is founded in South India by Harihara in 1336 ==1337== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== The Hundred Years' War begins when Edward III of England lays claim to the French throne. ==1345== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== The French recruit troops and ships in Genoa, Monaco, and Nice ==1347== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== *Spread of the Black Death originated in China ==1348== ===January=== ===February=== ===March=== ===April=== [[Pope Clement VI]] sends the [[Templar Five]] to [[Darlet]], [[Poland]] ===May=== Templar Five arrive at [[Darlet Keep]]. They leave a day later. ===June=== Templar Five arrive in Avignon. They report on the news of Jewish resentment. ===July=== 6 - Pope release papal bulls based on reports from the Templar Five dealing with Jewish Resentment. ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== *Former Templar ask isolationist vampires in Prussia for help. ==1350== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== *Templar become the Order of Dhampir ==1352== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== *The plague stops **OoD manage to stop the vampire threat *Clement VI dies, cause unknown. ==1363== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== The Battle of Lake Poyang, a naval conflict between Chinese rebel groups led by Chen Youliang and Zhu Yuanzhang, took place in August to October of 1363, and was one of the largest naval battles in history. ==1368== ===January=== ===February=== ===March=== ===April=== ===May=== ===June=== ===July=== ===August=== ===September=== ===October=== ===November=== ===December=== ===Un-Specified=== The end of Mongol Yuan Dynasty in China and the beginning of the Ming Dynasty (1368) 7af6d31944fe049c16f4c9e2bf53a68340de63a2 0 112 224 223 2015-04-02T02:43:11Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Tumbrels were large, two-wheeled carts used in European cities for carting goods and waste; drawn by a single [[Horse]] so it could maneuver in narrow streets and alleyways and easily dumped by tipping backward on a single axle. During the plague, corpses were stacked in back, could hold 30 - 50 corpses. It appears, despite drawings, that cloth covers were not used. 122171f63dc31abc5f161b4d736312684b2949c9 0 113 226 225 2015-04-02T02:44:09Z Mad cat 5345298 1 revision imported wikitext text/x-wiki To turn someone into a [[Vampire]], it requires two components, the blood of the vampire and their saliva. The blood is actually harmful to humans and spreads their body quickly. The Human immune system will kill the vampire blood, and through this, will super charge the blood and give Humans a boost to their ability and lifespan for a short time. Saliva, transferred through bite, is harmless to humans. Once the two mix, the vampire blood is transformed into a virus that eats up the human blood and transforms the person into a vampire (essentially attacks the red blood cells and bone marrow and rewrites DNA). A vampire can introduce their blood a number of ways, either by injecting their blood directly, rubbing their blood on an open wound, or by having the victim swallow the blood. Generally saliva is introduced first before the blood. [[Daygar]] do not have the blood component, but do have the saliva. If a human got vampire blood in them, and then a Daygar feeds off them, they would then turn into a vampire. [[Dhampyr]] do have both components, but would only turn someone into a vampire, not a Dhampyr. [[Vampyr]] (or Purebloods) saliva is enough to turn someone into a vampire, their blood is not needed. Whatever traits are of the vampire during the attack, that is the kind of vampire someone turns into. 7303c0d61383b3dd856c3a49568e2bae7d46ff48 0 114 228 227 2015-04-02T02:44:17Z Mad cat 5345298 1 revision imported wikitext text/x-wiki In [[1348]], [[King Philip VI]] called upon the College of Masters of the Medical Facility of the University of Paris. There were 49 Master of [[Medicine]], and they created a report based on their opinions. Their report did not examine any victims and was more of an academic resource than a report on the situation of the [[Plague]]. The report reflected the periods scholastic structure of teaching, starting with four classic medical sources: [[Aristotle]], [[Hippocrates]], [[Galen]], and [[Persian Avicenna]]. This was the most influential medical document of its time and it taught to fumigate the air (or physically move). Also taught to avoid strong passions that might overheat the body or cool it too much. They also speculated that rotting fish and animals killed by the quote corrupted the atmosphere or something in the center of the earth corrupted the air. 41bd99c7ca3ad6177735dec3c9dfccee67c684a9 0 115 230 229 2015-04-02T02:44:34Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Urine was believed to be the filtered overflow of blood from throughout the body. Observation of urine was supposed to reveal much about one's general health or aid in diagnosing illness, which was the preferred method by plague [[Doctors]], as they could analyze it away from the patient and match the color. e57dfee6998be8dde0fac4d341ef3144eb16847f 0 116 232 231 2015-04-02T02:44:40Z Mad cat 5345298 1 revision imported wikitext text/x-wiki At the time of Christ, there were over 100 houses of vampires. They lacked true leadership and spent more time fighting amongst themselves. By the time of the first book, there are 21 houses of vampires. The Dhampir is considered the 22nd house. House Melanthios (Black Lotus) Isolationists, they do not hunt for food, nor kill their food unless they have to. They feed on their humans servants, and build their culture around keeping their servents alive. They possess great magic, including a spell of prolonging the life of their servents, often 2 or 3 times longer. Great magic and protection against magic. They feel that killing during feeding is a measure of immaturity and believes vampires do so as they are addicted to killing. Being a vampire is a responsibility, not a privilege. House Daygar (former Holy Order of the Day Guard) Created by House Melanthios to give the humans a fighting chance to live. Jian Zhi (Strong Widsom) Chinese house ruled by a powerful overlord of vampires. Distinct in their powers of manipulating, was able to unite all the houses of vampires to strike against Europe during it's renniscance era. 4a8d4e53d3ca58068972c10ae537ca31498dff70 0 117 234 233 2015-04-02T02:45:03Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Vampire Purebloods Two vampires (male and female) must be in a pool of fresh drained blood and have sex. The man must enjaculate into the female, which also pushes human blood into her (no other blood will do). Once he does so, the female must drink from the man and drain him. He will survive, but be very weak. Gestation for a female is 2 years. Pregnant vampires are hunted as a pureblood represents a danger in a family, since only purebloods can rule other vampires. Purebloods have a manipulation power over other Vampires. ae099bd371e16aafdfbbfd0bc591300a3d3878b8 0 118 236 235 2015-04-02T02:45:11Z Mad cat 5345298 1 revision imported wikitext text/x-wiki The Bible says that [[Jesus Christ]] is the perfect intercessor for people before God. Jesus was the final judge and accepted by many Christians as the ultimate cause of plague. Christians during this time felt that Mary was intercessor for Jesus. A "cult of Mary" manifest itself in countless hymns, prayers, icons, churches, Cities: Santa Maria, St. Mary, Notre Dame (our Lady) were named for her. When the plague hit in 1347, people naturally blamed Christ the Judge and turned to Mary. Pope Clement had a silver statue of Mary made and processed through in 1348 5d62a68d6fb2fe7781297d0d5d79aa40c5d10ac5 0 119 238 237 2015-04-02T02:45:29Z Mad cat 5345298 1 revision imported wikitext text/x-wiki ===aphonic=== *no sound or a whisper *inability to set vocal folds into vibration, caused by lack of appropriate power (air pressure) or a muscular/tissue problem of the folds ===biphonic=== *two independent pitches *two sources of sound (e.g., true folds and false folds, or two folds and whistle due to vortex in air) ===breathy=== *sound of air is apparent *noise is caused by turbulence in or near glottis, caused by loose valving of laryngeal muscles (lateral cricoarytenoid, interarytenoid and posterior cricoarytenoid). ===covered=== *muffled or 'darkened' sound *lips are rounded and protruded or larynx is lowered to lower all formants so a stronger fundamental is obtained ===creaky=== *sounds like two hard surfaces rubbing against one another *a complex pattern of vibrations in the vocal folds creates a intricate formation of subharmonics and modulations ===diplophonic=== *pitch supplemented with another pitch one octave lower, roughness usually apparent *a period doubling, or Fo/2 subharmonic ===flutter=== *often called bleat because it sounds like a lamb's cry *amplitude changes or frequency modulations in the 8-12Hz range ===glottalized=== *clicking noise heard during voicing *forceful adduction or abduction of the vocal folds during speech ===hoarse (raspy)=== *harsh, grating sound *combination of irregularity in vocal fold vibration and glottal noise generation ===honky=== *excessive nasality *excessive acoustic energy couples to the nasal tract jitter pitch sounds rough fundamental frequency varies from cycle to cycle nasal (see honky) ===pressed=== *harsh, often loud (strident) quality *vocal processes of the arytenoid cartilages are squeezed together, constricting the glottis, and causing low airflow and medial compression of the vocal folds ===pulsed (fry)=== *sounds similar to food cooking in a hot frying pan *sound gaps caused by intermittent energy packets below 70 Hz and formant energy dies out prior to re-excitation ===resonant (ringing)=== *brightened or 'ringing' sound that carries well *epilaryngeal resonance is enhanced, producing a strong spectral peak at 2500-3500 Hz; in effect, formants F3, F4 and F5 are clustered ===rough=== *uneven, bumpy sound appearing to be unsteady short-term, but persisting over the long-term *modes of vibration of the vocal folds are not synchronized ===shimmer=== *crackly, buzzy *short-term (cycle-to-cycle) variation in a signal's amplitude ===strained=== *effortfulness apparent in voice, hyperfunction of neck muscles, entire larynx may compress *excessive energy focused in laryngeal region ===strohbass=== *popping sound; vocal fry during singing *sound gaps caused by intermittent energy packets below 70 Hz and formant energy dies out prior to re-excitation ===tremerous=== *affected by trembling or tremors *modulation of 1-15 Hz in either amplitude or pitch due to a neurological or biomechanical cause ===twangy=== *sharp, bright sound *often attributed to excessive nasality, but probably also has an epilaryngeal basis ===ventricular=== *very rough (Louis Armstrong-type voice) *phonation using the false folds anterior rather than the vocal folds; unless intentional due to damage to the true folds, considered an abnormal muscle pattern dysphonia ===wobble=== *wavering or irregular variation in sound *amplitude and/or frequency modulations in the 1-3 Hz range ===yawny=== *quality is akin to sounds made during a yawn *larynx is lowered and pharynx is widened, as people do when yawning - hence the name 4122a6ea33d8e09507ae54372ff7bb8371f3427c 0 120 240 239 2015-04-02T02:49:00Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Owns several farms where they produce crops and have farm animals. He oversees everything. As his children grew up, he became more and more busy. He often worked from home, but gave his children responsibilities to do around their farm. He is very hard working, growing up to be the best. His mother was the sister of [[Jacques de Molay]]. Her name was Sophie, and while not a warrior in her own right, understood the principles of being one. She trained him with a deep sense of responsibility and family. In Germany, she setup a business of supervising many different farms, forming their own hamlet to trade with local villages and cities. When he came of age, he took it over. His mother died soon after Jakob was born. His oldest daughter is named for her. He trained [[Sophie]] to fight, in honor of his mother, but mostly to help train Jakob. He also accepted Bertram family and raised him as a son. He didn't want [[Jakob]] and [[Bertram]] to go when the Pope sent for them, mostly because he was not ready to let them go. He wouldn't admit it, but he wishes it was him who was fighting and not his son. ==Story Idea== He joins the Daygar as his opportunity to fight ==Reading== #1. 5oC - Grew up like his son, working hard to become a great fighter #2. High Priestess - His mother was the sister of Jacques de Molay, who trained him in hunting vampires. He embraces intuition beyond logic and allows his daughter to learn to fight. #3. 9oW - Does what needs to be done, giving little to himself. Supports his family and makes sure his son can fight #4. KoW - Was always very serious, and doesn't give anything to chance. Now he raises his family and does it in a very specific way. He is tough but fair. He is full focused and driven. He can be stubborn. #5. XoS - Hard working father who gave everything he had for his family and children #6. 2oP - He is an accomplished fight, with a balance of emotion, intelligence, and ambition while dealing with the enemy, having ease of the situation #7. Chariot - His son decided when he was ready, when he himself wasn't sure he was. He wasn't ready for his son growing up. #8. XoC - Continues to be a hard worker for his family, making sure they have everything they need to be well. #9. AoC - He trained to be a hunter and now must be a responsible family man. He dislikes it and dreams of being a warrior #10. XoP - He gives all his knowledge and skills to his children so they can be the fighters he couldn't be. #11. Judgement - Fear that their calling in life is wrong, that they are not doing what they are suppose to be doing #12. 3oC - His family gives him joy and strength #13. 6oW - Even though he is no longer a fighter, Jacques looks up to his father as a better fighter than he. #14. 4oW - Has the life that most people desire, but is unhappy with it. #15. 9oS - Pride, self-reliance, not revealing your emotions, solving your own problems, not revealing weakness #16. QoC - Greatly concerned for his son who is fighting a fight that he only wished to engage in A. Inner circle (3, 8, 9, 14) Core self/Direct role in story He does what must be done, giving little to himself. He does everything for his family, making sure they have everything they need. His training as a hunter is something he passed on to his children. Those outside the situation might envy the life he leads, but he himself secretly dislikes it. B. 1 Circle (2, 3, 5, 8) Path he is on He is a highly skilled fighter, but gives everything to his family, making sure they have everything they need. C. 2 circle (7, 8, 9, 10) Personal Feelings He had trouble of letting go of his son becoming a Templar hunter, but continues to work hard for his family, but dislikes that he cannot be out fighting. D. 3 circle (9, 12, 14, 15) Self Image (how he sees himself) He feels out of place, but works hard for his family as that is expected of him. He finds great strength from his family, and finds great value in pride, self-reliance, and family. E. 4 Circle (3, 4, 13, 14) Outward self (How others view him) He does what needs to be done, giving to others above himself. He is very serious, as a fighter and a caretaker. He is highly revered. F. Outer Circle (1, 6, 11, 16) Obstacles (What weights heaviest on his mind, what holds him back) He has great concern for his family, but would rather be out doing what his son is doing than his son doing it, that his skills are not put to proper use as a fighter, which he was trained from a young age to do. ded44a61903cc879df2ba330ff3b8d4d53b13d3f 0 121 242 241 2015-04-02T02:49:30Z Mad cat 5345298 1 revision imported wikitext text/x-wiki William grew up with a single goal. To be a Knight of the crown ([[England]]). He and his friends worked hard and competed against each other in the hopes of making the rank. His family was well off and he enjoyed the finer things in life. His life was very ordered and focused on discipline. He disliked chaos and disorder. Many described him full of strength and willpower. In [[1347]], he was conscripted by [[Jacques de Volker]] and [[Bertram de Weiland]] to join the [[Templar of New]]. He did not want to go, but by order of the [[Pope]], he was required to. He feels that all he worked so hard for has been taken from him. Prior to [[Second Plague Pandemic]], there were very little [[Vampires]] in [[England]] and [[Wales]]. Due to this, he never hunted or killed a Vampire before. Fortunately, his great skill in combat makes up for his lack of experience. Though he often relies more of intuition and instinct that wisdom and knowledge. When it comes to Vampires, he is a bit timid. One might say he is afraid of them, but it is more of he doesn't understand how to fight them effectively. Bertram tries to teach him and while William listens, he mostly just does as he is told. He is not concerned too much with the overall conflict, just wants to defeat the Vampires and carry on with his life. He is disconnected with the other members, having no personal connections with the others. Deep down, he hates the other members for what they stand for. He focuses on what he could have had if not for Jacques and Bertram, the glory and honor. Lacking this leaves him wondering his true place in the world and fears that with everything he has seen, the world he left will no longer be there. Others respect that he is a great combatant and understand his lack of experience. They dislike his complaining nature. He affects moral and has no focus on the overall issue. ==Story Ideas== He does not become a [[Daygar]] ==Reading== # 5oW - He grew up with others who sought to become Knights themselves. He had no interest in becoming a Templar, but did so due to family obligation, giving up his dream to serve as a Knight. His childhood was highly competitive. # KoP - He is quite use to the finer things of life. He does want to earn things, but dislikes not having his comforts, disliking travelling a lot with the Templars # Chariot - He is headstrong, full of strength and will, but hates the chaos of his life. Prior to the Templars, his life was ordered and balance, now it is not. He hates disorder. # koC - He is a womanizer and wanted to enjoy his position when it came to easily wooing women. Because of the secrecy of the Templars, he hates not finding women. # PoS - He is a very skilled warrior, but has never actually fought vampires. Deep down he is frighten by them, though luckily he is skilled enough that he holds his own. # QoC - His fear of vampires is overwhelming for him. He is controlled by this fear, and is part of the reason he doesn't want to be with the Templars. As tough as a warrior he is, he has never really faced Vampires growing up. # 4oC - Bertram is offering him the opportunity to do something great, and works with him to channel his fear into combat # Hermit - He is withdrawn from the conflict, mostly following orders and doing as he is told. He does what he must, but out of obligation, not from choice. He was conscripted. # Devil - He is obsessed with what he could have had, but doesn't have now. He wants privilege and nobility. # High Priestess - He reacts from his gut, relying more on instinct than wisdom and logic. He can be emotional. # Hanging Man - He fears that the world is now different and the life he once knew is no longer available to him. # 9oW - His faith is questioned. He doesn't like where he is at and is unsure of his place. He feels being with the Templars, his life is a failure. # XoW - As a Knight, he is highly skilled with nearly every weapon, from dagger, to sword, to bow. He is great in combat. # PoW - He is not ready to fight against vampires. It overwhelms him due to his lack of experience. # Magician - Despite his disdain of the Templars and fear/ignorance of Vampires, he values discipline and willpower and when needed, can overcome his feelings and remain focused. # koS - He is so focused on what he doesn't have, he easily ignores what he does have and ignores those around him. A. Inner circle (3, 8, 9, 14) Core self/Direct role in story He is headstrong, full of strength and will, but hates chaos. He does things out of obligiations and follows orders. He is obsessed with what he doesn't have. Despite his great skill, he is easily overwhelmed by Vampires due to the lack of his experience with them. B. 1 Circle (2, 3, 5, 8) Path he is on He works hard to earn the things he wants, but prefers if those things come on a platter by a beautiful woman. He also dislikes his placement with the Templars, as they conscripted him. He is full of strength and will and favors order and balance. He hates disorder and chaos. He never fought vampires growing up and is ignorant of them and a bit fearful of them. Because of all of this, he is disconnected from the rest of the group. C. 2 circle (7, 8, 9, 10) Personal Feelings He appreciates what Bertram is offering him and he tries to learn, but he simply follows orders and remains disconnected from the others. He is obsessed with what he could have had and disappointed with what he doesn't have. He relies more of intuition than logic. D. 3 circle (9, 12, 14, 15) Self Image (how he sees himself) He focuses a lot on what we wish he had, what he worked so hard for. Because of this, he questions his place in the world and unsure of what to really do. His lack of experience with Vampires leaves him at a disadvantage in the group and maintains his will and strength to make up for it. E. 4 Circle (3, 4, 13, 14) Outward self (How others view him) While certainly a ladies man, he is a highly skilled warrior. He is strong, full of willpower. He is organized and disciplined. But he complains a lot about what he had to give up. F. Outer Circle (1, 6, 11, 16) Obstacles (What weights heaviest on his mind, what holds him back) Thanks to his childhood desire to be a great Knight and the hard work he did, he is able to balance his fear and ignorance with his inexperience with Vampires. Still, he fears that things will never be the same again, and all that he loved will not be there for him. He is more concerned with what he gave up and what he doesn't have, and this often distracts him. 850b47ff9cc29956e86735391ac534c8758c39b1 0 122 244 243 2015-04-02T02:49:40Z Mad cat 5345298 1 revision imported wikitext text/x-wiki Humans, most often female, who practice [[Dark Magic]] and some [[Unholy Magic]]. Stronger in numbers. [[Vampires]] either ignore them or take them as slaves. Most witches are independent, but some want to be slave to vampires because of the power they can absorb from vampires through [[Encapsulation]]. 4a2608c70ca05329f191ff69c39b32b13914c023 0 25 245 50 2015-04-09T08:59:20Z Mad cat 5345298 wikitext text/x-wiki David was born March 7th, 1329 in Tortosa, Spain. A descendant of his was recruited in the secret order of [[Templars of Old]], in secret, due to his fighting style, which he became charged with helping the [[vampire]] threat in [[Spain]]. He was one of the few [[Jews]] in the Order, though many did protest his acceptance. His family remained loyal in Spain after the fall of the Templars and his family became part of the [[Daygar]]. David grey up in a close knit Jewish family in [[Tortosa]], Spain. They were caring and supportive. Despite their place in Spain, they were still harassed. While their family had it easier that most Jews, they heard news of others suffering. David fights with the Templar to help prove the value of the Jewish people. Outside the comforts of his family and home, he is very withdrawn. He speaks only when he needs to. The other Templars were not happy to include him to be part of the team, [[Jacques de Volker]] accepted him anyways, honoring the [[Templars of Old]], that if his family was accepted into the Templars, then he would find a home with the new Templars. His main focus is stopping the Vampire threat. Because of the trust the [MC] had given to him, he will serve him to the very end. He is an accomplished warrior and prides himself on his skills. While talented, he is a good soldier and does as he is told without question. He wants his people to have a better life and fears that he may not be able to give that to them. He is a good tracker, handy with a [[sword]], and excellent with a [[bow]]. Combat comes naturally to him. He is focused with great attention to detail. He uses two types of arrows. First is a [[silver]] arrow made of [[yew wood]] and the other is of [[ash wood]] with a [[bodkin point]]. Jews during this time were considered the cause of the [[plague]], [[punishment by God]]. The arrow was also a symbol of said plague. ==Zodiac Personalities== ===Snake=== Eastern Zodiac sign of Snake are soft spoken, charming, and mysterious. It’s hard to tell what is going on behind the eyes of a Snake, but this is also a sign that is very honest with close friends and family. Snake is not going to strike unless the moment is right. Snakes trust themselves and their instincts. They don’t like to take unnecessary risks. They are generally private except with those they trust the most. Others are intrigued by the Snake because of what is hiding below the surface. This is not a sign that forgives easily. Despite their self confidence Snakes despite being rejected by others. Though they may seem to be a bit evasive, people tend to admire the charming and funny Snake, who always brings a unique perspective to the table. ===Frog=== Mysterious, cerebral, and soft-spoken, those born under the Primal Zodiac sign of the Frog are elusive charmers with excellent intuition. Their natural instincts are so good, in fact, that they can get further in life than most solely on their intuitive gifts. Frogs have big imaginations and like to think situations through long before they are ever encountered. They have strategic minds and can anticipate the moves of others before they happen. Frogs will be naturally reserved when you first meet them then will suddenly say something extremely funny, charming, or observant that makes others wonder what else is hiding behind the cool exterior. Trying to get into the mind of a Frog is nearly impossible though, as they tend to be more manipulative of themselves than they are of other people. Frogs are notoriously elusive. They are polite, well mannered and have classic tastes - implying that they are more conservative than they really are. Since they rarely let anyone see the innerworkings of their own mental world, others have an increasingly difficult time getting to know them the further into their minds they try to delve. ==45 Master Characters== Apollo/Businessman ==Story Ideas== Gets into a fight in the first story due to his religious beliefs ==Reading== 1. High Priestess - Close knit family, deeply emotional and supportive 2. 4ofS - As a Jewish Spanard, he is looking for a place for his people to feel safe in a world that hates them 3. XofW - He carries a heavy load on his shoulders, feeling the pressure to do what is right for his people and all of Europe 4. Hermit - Seeks to withdraw from life and be forgotten, he is very withdrawn 5. Hanging man - Even though he is Jewish, the MC accepted him on his team and is learning to trust a non-Jewish person 6. kofP - Seeks to defeat the enemy to enjoy quiter times 7. AofC - Starting a new relationship with the church, indicating he is not Catholic. Indicates either Protastant, Jewish, or Pagan. 8. PofW - He's ready, willing, and able to deal with the threat, and support the MC in any way possible. 9. 3ofP - He is a great warrior, and finds satisfaction in his skills 10. 8ofW - He doesn't give much thought to things, he accepts what's happening and does as he's told 11. 8ofC - He's afraid of becoming oblivious to the plight of his people. He wants to do something for them and yet cannot as there is a greater threat. 12. 7ofW - Feels constant pressure of others beliefs of being seen as bad, since most people hate Jews 13. Judgement - He feels his skills are a calling, to allow him to do great things 14. KnofS - Very focused on task 15. Strength - He values his personal resolve 16. AoP - He feels out of his element, starting anew with people. A. Inner circle (3, 8, 9, 14) Core While he does what does for his people, he is very focused on his task, helping the MC until the end. He is proud of his skills. B. 1 Circle (2, 3, 5, 8) Path While he joined a Christian order, he still feels empowered by his Jewish faith. He seeks to protect them, but understands that the Vampires come first. C. 2 circle (7, 8, 9, 10) Personal Feelings He feels like an outsider, but supports the MC and is thankful to be chosen to help. He has trained all his life and is confident in his skills. However, he mostly chooses to focus on the task at hand. D. 3 circle (9, 12, 14, 15) Self Image (How he sees himself He feels hatred towards him by others, but chooses to ignore it to focus on task. He values his skills and personal resolve. E. 4 Circle (3, 4, 13, 14) Outward self (How others see him) He is withdrawn, keeping to himself and relies on his own thoughts for company. He feels that he must help his people, but knows that first the vampires must be dealt with F. Outer Circle (1, 6, 11, 16) Obstacle (what is holding him back) While he has a close knit family, he is no longer with them and feels a bit lost. In order to get back to his family, he desires to defeat the vampires. He fears though that he will let his people down. 4b0ca28fad0cbdd85e1a09a50bffee413f17454b 0 123 246 2015-04-09T09:01:22Z Mad cat 5345298 Created page with "Yew wood is used by Hunters for [[stakes]] and for [[silver tip]] arrows. Yew had magical properties that will kill the undead. Other wood doesn't have the same effect, though..." wikitext text/x-wiki Yew wood is used by Hunters for [[stakes]] and for [[silver tip]] arrows. Yew had magical properties that will kill the undead. 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